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OUR LORD'S PROPHECY. 

Matthew 24th and 25th. 

BY 

JOHN HAERIMAN CLARK, 
LAKE VILLAGE, N. H. 



" And it shall come to pass, that every soul, which will not 

hear that 

PROPHET, 

shall be destroyed from among the people." 

Acts iii: 23. 













PUBLISHED 


BY THE AUTHOR. 






FIRST 


EDITION. 


-* 




. 



1874. 



t,i 



Entered according to Act of Congress, in the year 1874, by 

JOHN HARRIMAN CLARK, 
In the office of the Librarian of Congress, at Washington. 



The Library 
of C< 

WASHINGTON 



CLAREMONT, N. H., 

THE CLAREMONT MANUFACTURING CO., 

MAKERS OF PAPER AND BOOKS. 




OOHSTTIEItTTS. 



The Sacred Preface Nos. 1- 7 

61 When shall these things be?" 

False Messiahs 8-10 

Religion by the Swor-d 11-13 

Great National Judgments 14-16 

Persecution by the .Jews 17-23 

Apostasy of the Church 24-26 

This Gospel of the Kingdom 27-29 

Dispersion of the Jews 30-36 

Persecution by the Romans 37-39 

" And what shall be the sign of thy coming, and 
of the end of the world?" 

Spiritualizers of the Advent 40-46 

Signs of the End 47-53 

Advent of the Son of God 54-60 

The Last Generation 61-67 

This Age, and that of Noah 68-74 

Ready and Watching 75-77 

The Household Servants. 78-84 

Expectation of the Church 85-91 

The Last Warning 92-98 

A historic parallel to both questions. 

The Nobleman's journey 99- 105 

Instructions to the Porter 106-112 

The Occupying Servants 113-115 

The Returning King 116-122 

The Judgment of the World. 

1. The Arraignment 123-129 

2. The Acquittal of the Sheep 130-136 

3. Reply of the Saved. 

4. The Condemnation of the Goats 137-143 

5. Reply of the Lost 

6. Execution of the judgment 144 



OUR LORD'S PROPHECY. 

Matthew 2Jiih and 25th. 

THE SACRED PREFACE. 



" And Jesus went out and departed from the temple ; and his 
disciples came unto him for to shew him the buildings of the 
temple, ' how it was adorned with goodly stones and gifts ' — 
(Luke). 'And Jesus said unto them, see ye not all these 
things?' Verily I say unto you, * the days will come in the 
which ' — (Luke) ' there shall not be left one stone upon an- 
other that shall not be thrown down.' And as he sat upon 
the Mount of Olives, * over against the temple,' — (Mark) the 
disciples, * Peter and James, and John, and Andrew,' — 
(Mark) * came unto him privately, and asked him saying, 
Tell us when shall these things be, and what shall be the sign 
of thy coming, and of the end of the world?' "—(Matthew 
xxiv: 1-3). 

This is the inspired record of the circumstances 
which led the way for the delivery of this import- 
ant prophecy. 

1. "And Jesus went out and departed from the temple" 

v. 1. 



6 Oar Lord's Prophecy. 

Our Lord and Master, the subject of this record, 
was born in the city of Bethlehem, in the land of 
Judea, but grew np to manhood, in the city of 
Nazareth in Galilee. (Luke ii : 4). His supposed 
father was Joseph Alpheus, (Luke vi : 15, 16 ; Jude 
i: and Gal. i: 19) a Prince of the house of David. 
(Matt, i : 16). His mother's name was Mary, a 
Princess of the same royal house by another line. 
(Luke iii: 31). But before the marriage was 
celebrated between them, the angel Gabriel an- 
nounced unto Mary the glad tidings, that in due 
process of time, she should become the mother of 
a Divine Son. (Luke i: 30-36). At our Lord's 
birth he was named Jesus. (Matt, i : 25). He 
was subject to his parents till manhood, and con- 
tinued with them. till he was about thirty years of 
age. (Luke iii : 23.) He then assumed his Divine 
office at Nazareth. (Lukeiv: 16). Being spotless 
in life, (1 Peter ii : 22,) eloquent in speech, (Luke 
iv : 22,) and possessing infinite wisdom, his preach- 
ing; drew an immense multitude to hear him, or to 
be healed of their various infirmities. (Matt, iv : 
23-25). He continued this ministry for about three 
and a half years, and had come to Jerusalem to end 
his magnificent life by a noble sacrifice worthy of 
his Divine mission. 

The opening subject records his coming out of 
the temple, where he usually taught while in the 
city. (John xviii: 20). His affairs at this time had 



The Sacred Preface. 7 

assumed a perilous aspect. The Jewish nation 
through its legal representatives, had not only re- 
jected his claims to the Messiahship, but had set a 
price upon his life. Turning from those rejecters 
of salvation, he predicted their certain destruction. 
He recapitulated their apostasies, hypocrasies and 
crimes, by which that nation had forever forfeited 
the promised inheritance, and concluded his testi- 
mony with this burning reprimand, " Fill ye up 
then the measure of your fathers, ye serpents, ye 
generation of vipers, how can ye escape the dam- 
nation of hell? »*-■***« Behold, your house 
is left unto you desolate." (Matt, xxiii : 32-38). 
" And Jesus went out and departed from the tem- 
ple." This was on Wednesday, in the month of 
April, in the fourth year of his ministry, and about 
four thousand one hundred and fifty-five years after 
the creation of the world. 

2. " And his disciples came unto him for to shew him 
the buildings of the temple." v. 1; 

The temple stood upon the top of Mount Moriah , 
over the place where the patriarch Abraham at- 
tempted to offer his son Isaac as a burnt offering. 
(Gen. xxii : 9). It was there that the Lord an- 
swered David by fire, (1 Chron. xxi : 25-30,) and 
from that time onward it became the place of the 
national sacrificial worship. There Solomon built 
the first temple, which, after being pillaged by the 



8 Our Lord's Prophecy. 

king of Egypt, (2 Chron. xii : 9,) was destroyed by 
the king of Babylon. (2 Chron. xxxvi: 19). Dur- 
ing the regin of the Persian monarchs, the founda- 
tion of the second temple was laid, (Ezra vi: 3-5,) 
and finished by Herod the Great. Forty-six years 
of skillful labor (John ii : 20) had finished the mas- 
sive structure from its base to the dome. The 
foundation stones were of an immense size, and 
fitted and polished in the most perfect style. It 
made a magnificent show. But it was to the inte- 
rior that the disciples called special attention. 

3. " Sow it was adorned with goodly stones and 
gifts." (Luke). v. 1. 

The interior of the sacred edifice, after the ex- 
ample of Solomon's temple, was encased in leafing 
of the precious ores, set with costly gems. Herod, 
who wished to gain the favor of the nation, lav- 
ished upon it the wealth of the State; while the 
rich vied with each other in the costliness of their 
votive offerings. A structure so costly and mag- 
nificent, attracted the attention and admiration of 
western Asia. As might be expected, it was held 
in the highest veneration by the Jewish nation, and 
they stood ready to sacrifice their lives for the hon- 
or of the dwelling place of the Most High. Had 
the Jews held the Divine requirements as high as 
they held the temple, they might have attracted 
the sympathy and admiration of mankind. The 



The Sacred Preface. 9 

disciples felt the national spirit, and they wished 
the massive building to stand ; and to this end, 
they called attention to its finish and durability. 

" 4- u -And Jesus said unto them., see ye not all these 
things ? Verily I say unto you, u the days will come in 
the which" (Luke) there shall not be left one stone upon 
another that shalt not be thrown down" v. 2. 

This settled the minds of the disciples in relation 
to the destruction of the temple, and although sad- 
dened by the awful reflection, they bowed submis- 
sion to inevitable fate. That glorious structure be- 
fore them must fall, but when ? Its beautiful stones 
must be scattered upon the ground, but by whom? 
Their nation, meanwhile, what would become of 
that ? These were natural thoughts. The disci- 
ples engage our sympathies. There they stood 
pensive and sad, while their welling feelings found 
vent in sighs. Our Lord now turned slowly away 
from them, and passing out of the city at the east- 
ern gate, he>ascended the Mount of Olives and sat 
down, there awaiting their coming, 

5. " And as he sat upon the Mount of Olives, " over 
against the temple" (Mark) the disciples, " Peter, and 
James, and John, and Andrew," (Mark) came unto 
him privately" v. 3. 

Peter and Andrew were brethren, as were also 
James and John, and all four of them were fisher- 



10 Our Lord's Prophecy. 

men of Galilee. They all listened to our Lord's 
predictions that evening upon the Mount, but only 
one of them has ever made any allusion to it. — (2 
Peter i : 19). After the Holy Spirit was given unto 
them, according to our Lord's promise, (John xiv : 
26,) these listening disciples rehearsed it unto Mat- 
thew, Mark and Luke, while they penned it down. 
But these various records were made separately, 
and, as Matthew has written more fully upon th e 
subject than either Mark or Luke, we take Mat- 
thew's record as the basis of the prophetic descrip- 
tions, and then select from the parallels in Mark 
and Luke's writings,any facts left out of Matthew's, 
or that would shed more light upon the subjects 
described. This gives us the prophecy both in 
form and in fact, as it was delivered unto the disci- 
ples by our Lord on the Mount. The subjects of 
the prophecy are then separated, and each fact in 
the subjects numbered. This comprehends the 
order of the prophecy. The object of these disci- 
ples in seeking a private interview, was to obtain 
a more perfect understanding of coming events, of 
which the destruction of the city and temple formed 
the first feature. And to give order to their wishes 
they proposed two questions. 

6. "And asked him saying, Tell us xohen shall these 
things be ? " v. 3. 

This question embraces the leading events of the 



False Messiahs. 11 

first half of this dispensation. There is a definite- 
ness required in this question which our Lord meets 
by a full description of impending events. The 
next question was more general. 

7. u And what shall be the sign of thy coming, and 
of the end of the world f" v. 3. 

The form of this question includes all the various 
celestial and terrestial phenomena that would char- 
acterize the age of the final consummation. Three 
of these disciples, Peter, James and John, had wit- 
nessed a representation of our Lord's advent, (Mark 
ix: 1-5; 2 Peter i: 16-18,) and had listened to a 
full description of the end of the world ; (Matt, xiii : 
38-43) and upon these facts, they base this question. 
The reply of our Lord is minute and extensive, and 
embraces the remaining portion of the prophecy. 
With the prophecy thus arranged under their re- 
spective questions, we begin the elucidation of their 
important subjects. 

First question, " When shall these things be? " 

FALSE MESSIAHS. 

" And Jesus, answering them, began to say unto them," 
(Mark) Take heed that no man deceive you; for many shall 
come in my name saying, I am Christ, and shall deceive 
many. " And the time draweth near, go ye not therefore 
after them." (Luke) . vs. 4, 5 . 

This prediction relates to a class of imposters 



12 Our Lord's Prophecy. 

that should arise during the first ages of the 
Church. 

8. " And Jesus ' answering them began to say unto 
them/ (Mark) Take heed that no man deceive you" . v. 4. 

To deceive, is to assume an office, or to teach 
doctrines contrary to divine truth. As there are 
very important offices in the work of human re- 
demption, Satan seeks to disgrace them and to sub- 
vert the truth, by thrusting forward his men to 
imitate those whom God has called. This warning 
to the apostolic age was timely, as it was exceed- 
ingly fruitful in false teachers of every grade, as is 
historically intimated by the Apostles themselves. 
(1 Tim. i : 20, and 2 Tim. ii : 17, 18). 

9. "For many shall come in my name saying, 1 
am Christ and shall deceive many" v. 5. 

This is an especial class who claim the Messiah- 
ship, and strange to say, they " shall deceive 
many." This has been remarkably fulfilled as we 
shall show. As our Lord himself fulfilled every 
part of the inspired description of the Messiah, 
how could any one claiming that Divine office de- 
ceive the Jews, or the converts from that nation. 
The reason is obvious. The Jews rejected our 
Lord through judicial blindness, in relation to his 
actual birth, life and office. (John xii : 37-41). 
They supposed that his father was Joseph Alphe 



False Messiahs. IS 

us ; (Luke iii : 23), that he was born in Galilee ; 
(John vii. 41, 42) that he was to assume the office 
of a Nazarene (Matt, ii : 23) ; and that he would 
never die. (John xii. 34). But had they known 
the truth they would not have " killed the Prince 
of Life," (Acts iii. 15), neither would the Roman 
Princes have lent their aid. (1 Cor. ii : 8). 
These facts were repeatedly told the Jews, but 
they would not believe them, and so they were left 
to execute with wicked hands God's prior decrees. 
(Acts ii : 23). By rejecting the true Messiah they 
were left exposed to deception and it came. 

10. " And the time draweth near : go ye not therefore 
after them" (Luke). v. 5. 

" The time draweth near," for they came up 
during the apostolic age as said the apostle : " For 
many deceivers have entered into the world who 
confess not that Jesus Christ has come in the flesh. 
This is a deceiver and an anti-Christ. 2 John 7. 
Some of these are mentioned. In A. D. 45, arose 
Theudas " who by his fair speeches^ ' observes 
Josephus, " drew after him a large number of fol- 
lowers, who followed him to the river Jordan, he 
promising them a safe passage through it : but a 
troop of horseman sent after them, slew Theudas 
and dispersed his followers." Twelve years after 
this, another one gathered about 30,000 men, but 
Felix the governor defeated them, whereupon their 



14 Our Lord's Prophecy. 

leader fled into Egypt. In A. D. 135, a most suc- 
cessful one arose who drew a large mass of the na- 
tion of the Jews after him ; he took up arms 
against Kome, but after losing upwards of 500,000 
of his followers together with one hundred of their 
best towns, they submitted to the laws of war, and 
the nation was banished from the land of their 
fathers. In A. D. 434 one arose in the island of 
Crete. He promised to divide the sea and give 
his followers a safe passage through. On the day 
appointed crowds of them assembled upon a rock 
that overhung the sea. At his command, num- 
bers threw themselves into the water, of these 
many were drowned while others were rescued 
from their perilous situation. In 520 another 
came up in the same island, but he being a war- 
ior was defeated and slain. Nine years after this, 
one arose and gained numerous followers. He 
was crowned king, and raised a large army but 
was defeated and slain by the Eomans. In 721, 
one appeared in Spain, and in 1137 one in France, 
and soon #fter one in Persia, and nine years after 
that another one came up in Spain. In 1167 one 
appeared in Fez, and shortly afterward one in 
Arabia, and soon one beyond the Euphrates. In 
1174, one came up in Arabia, and two years after 
that one in Moravia, and in 1199 another one in 
Arabia — making nine false Christ's in the twelfth 
century. These are but a few of those recorded, 



Religion by the Sword. 15 

but they show the fulfilment of the prediction. 
The foregoing facts were mostly gleaned from the 
Encyclopedia of Religions Knowledge. 

RELIGION BY THE SWORD. 
" And 'when' (Mark) 'ye shall hear of wars and rumours 
of wars ' and commotions, be not terrified' (Luke) 'for all 
these things must come to pass, but the end is not yet. For 
■ then said he unto them' (Luke) nation shall rise against 
nation, and kingdom against kingdom." vs. 6, 7. 

This prediction relates to the political contests 
among the nations of the earth for religions su- 
premacy. 

11. " And 6 when 9 (Mark) ye shall hear of wars and 
rumours of wars ' and commotions, be jfiot terrified" 
(Luke). * v. 6. 

Into this contest the Church was not to enter ; her 
mission was not the sword, but peace and good 
will to men. These commotions began with the 
Jews. Reared and educated to regard themselves 
as first among the nations of mankind they could 
not endure a master. Rome felt and acted the 
same way. Two such antagonistic powers could 
not long dwell in peace. " The mad attempt of 
Caligula to place his own statue in the temple of 
Jerusalem was defeated by the unanimous resolu- 
tion of a people who dreaded death much less than 
such an idolatrous profanation." Gibbon v. 1, 
p. 509. 



16 Out Lord's Prophecy. 

This began the religious commotions. " From 
the reign of Nero to that of Antonius Pius, the 
Jews discovered a fierce impatience of the domin- 
ion of Rome, which repeatedly broke out in the 
most furious massacres and insurrections. Hu- 
manity is shocked at the recital of the horrid cru- 
elties which they committed in the cities of Egypt, 
of Cyprus, and of Cyrene * * * and we are tempt- 
ed to applaud the severe retaliation which was ex- 
ercised by the arms of the legions against a race of 
fanatics, whose dire and credulous superstition 
seemed to render them the implacable enemies not 
only of the Roman government, but of human 
kind." This led to the destruction of the Jewish 
temple and* appointed worship, which was " fol- 
lowed by every circumstance that could exasper- 
ate the minds of the conquerers, and authorize 
religious persecution by the most specious argu- 
ments of political justice and the public safety. 
" Gibbon v. 1. pp. 3, 4 (n 1.) But the Church 
need not be terrified. 

12. " For all these things must come to pass , but 
the end is not yet J' v. Jo 

While the Jews were falling beneath the repeat- 
ed strokes of Roman vengeance, the Church was 
silently rising into supreme power. Animated 
with faith, and encouraged by hope, she kept 
pressing steadily on until she had overturned the 



Religion by the Sword, 17 

whole fabric of Roman superstition and planted the 
gospel upon the throne of the world. The senti- 
ment of the Church at this period, was aptly ex- 
pressed by Lactanius to the first Christian Em- 
peror. " The eloquent apologist seemed firmly 
to expect, and almost ventured to promise, that the 
establishment of Christianity would restore the in- 
nocence and felicity of the primitive age ; that 
the worship of the true God would extinguish war 
and dissension among those who mutually consid- 
ered themselves as the children of a common 
parent; that every impure desire, every angry or 
selfish passion, would be restrained by the knowl- 
edge of the gospel, and that the magistrate might 
sheathe his sword of justice among a people who 
would be universally actuated by the sentiments 
of truth and piety, of equity and moderation, of 
harmony and universal love." Gribbon v. 2, p. 254. 
But the long wished for millenium had not ar- 
rived, 'the end' of contests by the sword ' was not 

yet." 

13. " For ' then said he unto them,,' (Luke) nation 
shall rise against nation, and kingdom against kingdom" 

v. 7. 

Among the conquerors of the Roman empire of 
the west, Clovis, the chief of the nation of the 
Franks, was the first to adopt the faith of Rome 
and of mankind. Animated by ambition and a 



18 Oar Lord's Prophecy. 

recent conversion, he compelled tlie AMemani, the 
Burgundians, and the Visigoths to follow his ex- 
ample. The chief of the Vandals drew his sword 
for the same end. Charlemagne, emperor of the 
west, gave the Saxons, the Huns, and the Fries- 
landers, the alternative of conformity to Rome, or 
acceptance of slavery and death. The chief of the 
Danes ccmpelk d the nations of the Slaves and 
Wends, and a tribe of the Vandals, to accept of the 
religion of Rome, and to confirm their choice "he 
demolished the temples and images of the gods, 
the altars and groves, and commanded Christian 
worship to be set up/' Mosheim, v. 2, p. 208. 
The Christianizaticn and establishment of the vari- 
ous nations who invaded the western empire, un- 
fortunately established a fatal maxim, that it was 
just and lawful to compel all people, not only to 
adopt the Roman creed, but to submit implicitly 
to the Romish priesthood. From the reign of 
Charlemagne to that of Charles V, the various 
Princes and Potentates of Europe have invariably 
enforced obedience to the Roman Pontiff, and. re- 
spect and conformity to the rites and institutions 
of that church. The Great Reformation under 
Martin Luther sundered the icy chain and emanci- 
pated the nations of Christendom. 

GREAT NATIONAL JUDGMENTS. 
" And there shall be famines and pestilences, and * great 
earthquakes in divers places, and fearful sights and great 



Great National Judgments. 19 

signs shall there be from heaven.' (Luke). All these are 
the beginning of sorrows." v. 8. 

These various and alarming phenomena of na- 
ture, were designed for corrective chastisements ; 
" for when thy judgments are in the earth, the in- 
habitants of the world will learn righteousness/' 
(Isa. xxvi : 9). 

lJf. " And there shall be famines and pestilences" 

v. 7. 

These are inseparable companions; as unwhole- 
some food always ends in some epidemical disease. 

Of famines : One so raged in Jerusalem at the 
time of its besiegement that one woman ate her 
child. In A. D. 187, a famine prevailed at Rome, 
and the two following years. In 311 Cyprus was 
so visited, and continued for about thirty years. 
In 310, 40,000 persons perished in England and 
Wales by famine ; and in 378 Wales was again vis- 
ited by it. In the years 448-9 it prevailed so in 
Italy that some parents ate their children ; and in 
534 Italy was again visited by it, and the extreme 
scarcity continued several years, and swept off a 
multitude of the human race ; in one district alone 
30,000 people died of starvation. In 1042, Eng- 
land and France, and Germany, were visited with 
famine. In 1124 famine so raged in Italy, and so 
many died of hunger that many were left unburied 
by the way-side. From 1280 to 1239 it was severe 



W Oar Lord's Prophecy. 

in France and Denmark. And in 1294 thousands 
famished in England ; and in 1352, 900,000 died by 
famine in China. But in 1450, 60,000 died of fam- 
ine in Milan alone. In 1600 it was very general 
throughout Europe, 500,000 dying in Muscovy 
alone. 

Of Pestilences: Of this destructive element, in 
A. D. 68,46,000 people died in Rome of the plague. 
In A. D. 167, a mortal pestilence swept off 10,000 
people daily in the same city. In 375 Wales lost 
by the plague 43,000 ; and in 407-8 it ravaged 
Europe and Asia, and no small part of Africa. In 
590 a new disease of fearful mortality sprang up in 
Egypt, and spread into all parts of the world, and 
continued for about fifty years. At one visitation 
of it in Constantinople, 10,000 died daily; and in 
the same year, England and Ireland, Scotland and 
France, and the north of Europe were ravaged by 
it. But in 1005, in connection with famine, it has 
been estimated that nearly one-half of Europe died 
of it, as out of 71,000 inhabitants in the city of 
Damietta only three persons were left. In 1345, 
another pestilence, called the Black Death, began 
in China, and swept over the earth with fearful 
mortality. A few facts will illustrate its fatality. 
London lost 50,000; Lumbeck, 90,000; Norwich, 
30,000 ; Venice, 100,000; and in the west 20,000, 
000 perished in a single "year. Forty years after- 
wards, Europe was again subjected to its fearful 



Great National Judgments. 21 

power. The city of Florence was depopulated ; 
and in Brussels 5,000 died daily, so that the place 
was soon abandoned. In 1580, 500,000 died in 
Egypt in six months, and then it turned again upon 
Europe and swept off nearly 500,000 of the human 
race there. These are but a few of the famines 
and pestilences that have been recorded, but these 
show the prophecy herein fulfilled, 

15 "And great earthquakes in divers places" 
(Luke). • v. 8. 

In connection with famines and pestilences there 
have been great earthquakes in different places. 
Nine years after the dsetruction of Jerusalem, there 
was a great earthquake in connection with an erup- 
tion of Vesuvius which buried the corrupt city of 
Pompeii ; but in 107 an immense earthquake 
destroyed four cities in Asia, two in Greece, and 
three in Galatia. In 121, one destroved Nicomedia 
and Nice, and soon after Nicopolis and Cesarea 
shared the same fate. In 180, one hundred thou- 
sand of the inhabitants of Antioch perished by an 
earthquake. In 290, Egypt was shaken. In 858 
an immense earthquake leveled one hundred and 
fifty cities, with a fearful loss of human life. In 
525, three hundred thousand perished in Antioch; 
but in 543 the whole earth was shaken. In 1005 
Italy was convulsed for three months. But in 1185 
a violent earthquake was felt all over Europe, and 



22 Oar Lord's Prophecy. 

thousands perished, a whole city being swallowed 
up on the Adriatic. In 1426 twenty cities in Spain 
were destroyed. In 1456, Italy lost by an earth- 
quake, forty thousand persons. Since then others 
have occurred to swell the tide of human woe. 
While the earth beneath yawned, the heavens 
themselves seemed to frown. 

16. " And fearful sights and great signs shall there 
be from heaven" (Luke). " All these are the begin- 
ning of sorrows." v. 8. 

These celestial phenomena began before the con- 
quest of Jerusalem. " Josephus, in his preface to 
his History of the Jewish Wars", says Bishop 
Newton, "undertakes to relate the sights and the 
prodigies which preceded the taking of the city : 
and he relates accordingly that a star hung over 
Jerusalem like a sword, and a comet continued a 
whole year: that the people being assembled to 
celebrate the feast of unleavened bread, at the ninth 
hour of the night, there shone so great a light a- 
bout the altar and the temple that it seemed to be 
bright day, and that it continued for an half hour; 
that at the same feast a cow led by the Priests to 
be sacrificed, brought forth a lamb in the middle 
of the temple; that the eastern gate of the temple, 
which was of solid brass and very heavy, and was 
scarcely shut by twenty men, and was fastened by 
strong bars and bolts, was seen to ppen at the sixth 



Great National Judgments, 28 

hour of the night of its own accord, and could 
scarcely be shut again; that before the setting of 
the sun, there were seen over all the country 
chariots, and armies fighting in the clouds, and be- 
sieging cities; that at the feast of Pentecost, as the 
Priests were going into the inner temple by night 
as usual to attend their service, they heard first a 
motion and noise, and then a voice as of a multi- 
tude, saying, "Let us depart hence." — Dis. on 
Proph. pp. 336,7. In 383 there appoared a burn- 
ing star of singular appearance and resembling a 
burning column ; it was visible thirty days. "This 
was one of the most singular phenomena" says Dr. 
Webster, " that was ever visible to the people of 
this globe." In 407 — 8, a celestial phenomenon of 
singular species, presented itself to the view of an 
astonished world. It resembled a cone or pillar. 
It measured the heavens — sometimes extended to 
a great length, and then again contracted to a 
cone — , after being visible for four months it dis- 
appeared. In 634, appeared a bow, iris, stretching 
across the heavens, and " all flesh expected the last 
day," says Deacon. In 1605, there appeared a 
light in the West almost equal to the sun, and 
two mock suns. In 1640, Sept. 11, a remarkable 
light in the heavens, about thirty feet long, and 
moving very rapidly, and visible about a minute 
was seen in Boston, and Plymouth, and New 
Hampshire." These facts and observations, were 



2J/. Out Lord's Prophecy. 

collected from a work on Pestilence, by Noah Web- 
ster, LL. D. These Great National Judgments, 
were but the beginning of greater sorrows yet to 
come. 

PERSECUTION BY THE JEWS. 

" But before all these they shall lay their hands on you," 
(Luke,) " and shall deliver you up to the Councils," (Mark,) 
" and into prisons," (Luke) " and in the synagogues ye shall 
be beaten," (Mark,) and shall kill you. " And ye shall be 
brought before rulers and kings for my sake, for a testimony 
against them. But when they shall lead you, and deliver 
you up, take no thought beforehand what ye shall speak, 
neither do ye premeditate," (Mark,) " for I will give you a 
mouth and wisdom, which all your adversaries shall not 
be able to gainsay or resist," (Luke,) " for it is not ye that 
speak, but the Holy Ghost." (Mark). And ye shall be be- 
trayed both by parents, and brethren, and kinsfolks and 
friends," (Luke) and ye shall be hated of all nations for my 
name sake. " But there shall not a hair of your head perish. 
In your patience possess ye your souls." (Luke). * vs. 9, 10. 

This persecution by the Jews is the result of the 
Divine choice ; " I have chosen you out of the 
world, therefore the world hateth you." (John xv : 
19). 

17. " But before all these they shall lay their hands on 
you, and" (Luke) " shall deliver you up to the councils.'' 
(Mark). v. 9. 

It could not be expected that the Jews, who had 



Persecution by the Jews. 25 

blindly rejected the Messiah, would tamely suffer 
his immediate followers to propagate his doctrines 
and institutions. And no sooner did the Apostles 
declare our Lord's resurrection and exaltation, than 
" the priests and captain of the temple, and the 
Sadducees, came upon them, being grieved that 
they taught the people, and preached through Jesus 
the resurrection from the dead. And they laid 
•hands on them, and put them in hold unto the next 
day. And it came to pass on the morrow, that 
their rulers, and elders, and scribes, and Annas the 
high priest, and Caiaphas, and John, and Alexan- 
der, and as many as were of the kindred of the 
high priest, were gathered together at Jerusalem." 
These composed the council before whom the Apos- 
tles were arraigned. But after a brief consultation 
the council let them go " finding nothing how they 
might punish them because of the people ; for all 
men glorified God for that which was done." (Acts 
iv : 1-21). The rulers of the Jews failed by such 
precipitate measures, they acted next time under 
the forms of law. 

18. " And into prisons." (Luke). v. 9. 

The council threatened the Apostles, and they 
commanded them not to teach any more in the 
name of Jesus. But regardless of this, "with great 
power gave the Apostles witness of the resurrec- 
tion of the Lord Jesus, and great grace was upon 



26 Our Lord's Prophecy. 

them all." Acts iv : 33. " There came also a mul- 
titude out of the cities round about unto Jerusa- 
lem, bringing sick folks, and them which were 
vexed with unclean spirits, and they were healed 
every one. Then the high priest rose up, and all 
they that were with him, and were filled with in- 
dignation, and laid their hands on the Apostles, 
and put them in the common prison." Acts v : 
16-18. Subsequently Saul " made havoc of the 
Church, entering into every house and haling 
men and women committed them to prison." Acts 
viii : 3. But after this the Apostle himself was 
"in prisons more frequent." (2 Cor. xi : 23) then 
manv of the others. 

19. " And in the Synagogues ye shall be beaten." 
(Mark). v. 9. 

In imitation of the council the synagogue took 
up the sword of persecution. " For there arose 
certain of the synagogue which is called the syna- 
gogue of the Libertines, and Cyrenians, and Alex- 
andrians, and of them of Gilicia, and of Asia, dis- 
puting with Stephen." (Acts vi: 9). But being 
defeated by Stephen, the young advocate of the 
synagogue, "punished them oft in every synagogue, 
and compelled them to blaspheme ; and being ex- 
ceedingly mad against them, I persecuted them even 
unto strange cities." (Acts xxvi : 11). Subsequent 
to this, Saul " went unto the high priest, and de- 



Persecution by the Jews. 27 

sired of him letters unto Damascas to the syna- 
gogues, that if he found any of this way, whether 
they were men or women, he might bring them 
bound unto Jerusalem." (Acts ix : 12). But on 
the way he was miraculously converted to God and 
his truth. But this did not deter the Jews. 

20. " And shall kill you." v. 9. 

After enduring councils, prisons and public beat- 
ings in the synagogues, the weary disciple might 
expect death next. And because the Jews could 
not withstand the divine eloquence of Stephen, 
<< they stopped their ears, and ran upon him with 
one accord, and cast him out of the city, and stoned 
him." (Acts vii : 57, 58). Subsequently Herod 
" killed James, the brother of John, with the sword. 
And because he saw it pleased the Jews, he pro- 
ceeded further to take Peter also." (Acts xii : 2, 3). 
Soon after, the Jews to the number of more than 
forty persons, bound themselves with an oath 
" that they would neither eat nor drink till they 
had killed Paul." Acts xxiii : 12. And so persist- 
ent was their malice, that Paul was in such 
" death's often." (2 Cor. ii : 23). 

21. a And ye shall be brought before rulers and 
kings for my sake for a testimony against them." (Mark). 

v. 9. 

Railing to obtain either a fair hearing or justice 



28 Our Lord's Prophecy. 

from the Jewish rulers, Paul appealed to Caesar, 
(Acts xxv : 11) and this brought them before rulers 
and kings. Paul's life is an illustration. He ap- 
peared before Felix and Festus, and king Agrippa; 
(Acts xxiii : 33, xxv : 23) and last of all before the 
Eoman Emperor, Nero. (2 Tim. iv. 16, 17). Be- 
ing obliged to appeal unto unbelieving rulers, it 
was a sure testimony of the unrighteousness of 
the Jews, and would condemn them at the last day. 

22. " But when they shall lead you, and deliver you 
up, take no thought beforehand what ye shall speak, 
neither do ye premeditate;" (Mark) "for I will give 
you a mouth and wisdom which all your adversaries 
shall not be able to gainsay or resist;" * (Luke) "for it 
is not ye that speak but the Holy Ghost" (Mark), v. 10. 

This extraordinary promise was fully realized by 
the early Church. "When the council " saw the 
boldness of Peter and John, and perceived that 
they were unlearned and ignorant men, they 
marveled; and they took knowledge of them, 
that they had been with Jesus." — Acts iv. 8, 13- 
And those who disputed with Stephen " were not 
able to resist the wisdom and the spirit by which 
he spake." After this " all that sat in the council, 
looking steadfastly on him, saw his face as it had 
been the face of an angel." — Acts vi : 10, 15. 
The divine eloquence of Paul caused Felix to 
tremble, (Acts xxiv: 25) and Festus to cry out, 



Persecution by the Jews. 29 

" Paul thou art beside thyself, much learning doth 
make thee mad." (Acts xxvi: 24). And so over- 
powered was the dignified Agrippa, that he re- 
plied, " Almost thou persuadest me to be a Chris- 
tian." (Acts xxvi. 28). 

23. " And ye shall be betrayed, both by parents, and 
brethren, and kinsfolks, and friends" (Luke) and ye shall 
be hated of all nations for my name's sake." Bat there 
shall not a hair of your head perish. In your patience 
possess ye your souls." (Luke). v. 10. 

The malice of the unbelieving Jew, would not 
cool for the fondest ties of nature, but friend 
would betray to imprisonment and death, his near- 
est and dearest associate. From the Jews, the va- 
rious nations of the earth would learn to hate the 
Church of Christ, as says the apostle : " For ye, 
brethren, became followers of the churches of God 
which in Judea are in Christ Jesus : for ye have 
suffered like things of your own countrymen' even 
as they have of the Jews : who both killed the 
Lord Jesus, and their own prophets, and have per- 
secuted us; and they please not God, and are con- 
trary to all men : forbidding us to speak to the 
Gentiles that they might be saved, to fill up their 
sins always." (1 Thess. ii : 14—16.) But amid all 
these multiplied evils not a hair of the disciples' 
head should perish. God himself would care for 
them to the minutest thing. The path of duty, 



SO Our Lord's Prophecy. 

however rough, is the only path of safety. But 
these annoyances to endure, would develop an es- 
sential grace — patience. In enduring patience 
lay the safety and success of the Church. (James, 
v : 6,7, 10, 11). Men can endure open opposition 
better than silent enervation. This persecution 
was succeeded bv an 

APOSTASY OF THE CHURCH. 

"And many false prophets shall rise, and shall deceive many. 
And because iniquity shall abound, the love of many shall 
wax cold. But he that shall endure unto the end, the same 
shall be saved." vs. 11-13 

This prediction relates to the great apostasy, 
which would develop the man of sin, the son of 
perdition, as predicted by St. Paul. (2. Thess, ii: 3 

-12). 

&£. " And many false prophets shall rise, and shall 
deceive many" v. 11. 

A false prophet is a false teacher that claims a 
supernatural endowment, the founder of a false re- 
ligion. Many of these were to rise. " At the head 
of all sects which disturbed the peace of the Church, 
stand the Gnostics; who claimed ability to re- 
store to mankind the lost knowledge of the true 
and supreme God; and who announced the over- 
throw of that empire, which the Creator and his as- 
sociates, had set up." Mosheim. vol. 1. p. 89. 



Apostasy of the Church. SI 

Among the first on the list of this class, was Dosi- 
theus a Samaritan. He claimed to be " that proph- 
et whom God had promised to the Jews." The 
next of note was Carpocrates an Egyptian. " He 
wholly swept away the foundations of virtue, and 
gave fall license to all iniquity." After him an- 
other Egyptian, Valentinus arose. He had many 
followers, who "traversed Asia, Africa, and Eu- 
rope." But Montanus of Phrygia supposed " him- 
self the Comforter, promised by our Lord, and he 
pretended to write prophecies under inspiration." 
In the beginning of the third century, arose Manes, 
a Persian. He gave out that he himself was the 
Paraclete or Holy Spirit, whom the Saviour prom- 
ised to send to his disciples, when he left the world. 
He rejected the four gospels, and substituted one 
of his own " which he affirmed had been dictated 
by God himself." Mosheim vol. 1. These impos- 
ters deceived many ; as they claimed superior light 
and piety, the simple would believe them. 

25. "And because iniquity shall abound the love of 
many shall icax cold" v. 12. 

Corrupt teaching will produce a corrupt prac- 
tice, add to this, about the beginning of the third 
century, the Church gradually changed from a con- 
gregational to an episcopal form of Church govern- 
ment. " This was followed by a corrupt state of 
the clergy. For although examples of primitive 



82 Our Lord's Prophecy. 

piety and virtue were not wanting, yet many were 
addicted to dissipation, arrogance, voluptuousness, 
contention and other vices. Many bishops now 
affected the state of princes, and especially those 
who had charge of the more populous and wealthy 
congregations; for they sat on thrones, surround- 
ed by their ministers, and other signs of their 
ghostly power, and dazzled the eyes and minds of 
the populace with their splendid attire. The pres- 
byters imitated the example of their superiors, and 
neglecting the duties of their office, lived in indo- 
lence and pleasure. And this emboldened the 
deacons to make encroachments upon the office 
and prerogatives of the presbyters." Mos. 1, p. 165. 
At this time the Church had become quite numer- 
ous and " prosperity had relaxed the nerves of dis- 
cipline. Fraud, envy and malice prevailed in 
every congregation." — Gibbon v. 2, p. 57. The cer- 
emonies of the Church became, each century, more 
grand and imposing. Perfumes, incense, and 
lamps at noonday, took the place of ancient simplic- 
ity. The tombs of the martyrs next attracted the 
veneration of the populace. The relics of those 
who had died for the faith, soon became objects 
not only of veneration, but of religious worship. 

Amid abounding iniquity the love of the multi- 
tude had grown cold, the Church had drifted from 
the truth. (Gibbon, v. 3, pp. 161-163). 



This Gospel of the Kingdom. 88 

26. " But he that shall endure unto the end, the same 
shall be saved." v. 13. 

Patience amid the flames of persecution, and 
steadfastness amid the seductions of a general 
apostasy is the road to salvation. But to endure 
shame, reproach, and contempt without yielding 
to the current of popular ideas, requires a firm 
mind, a pure Christianity, an enduring faith, 
with the constant aid of the Holy Spirit. These 
were possessed by a few, but the mass were swept 
into the gulf of apostasy, which produced the 
man of sin. 

THIS GOSPEL OF THE KINGDOM. 

" And this Gospel of the kingdom shall be preached in all 
the world for a witness unto all nations ; and then shall the 
end come." v. 14 

This prediction relates to the system of divine 
truth which God preached unto Abraham, (Gal. iii : 
8) and which our Lord preached to the Jews, (Luke 
iv : 18, 19) and his Apostles unto the Gentiles 
(Acts xiii : 46, 47.) 

£7. " And this gospel of the kingdom shall be preach- 
ed in all the world." » v. 14 

The cardinal features of this gospel of the king- 
dom are found recorded in Mark i : 14, 15. " Now 
after that John was put in prison, Jesus came 
into Galilee preaching the gospel of the kingdom 



SJf. Our Lord's Prophecy. 

of God, and saying, The time is fulfilled, and the 
kingdom of God is at hand : repent ye, and believe 
the gospel." Let us examine each point separ- 
ately. 

1. " The time is fulfilled." 

This point relates to fulfilled and to unfulfilled 
prophecy. (Dan. ix; 24-27). Without prophecy 
the Scriptures would be deficient, as the fulfilment 
of its various predictions, authenticates the inspir- 
ation of the Book. It is absolutely essential for 
a teacher in divine things to understand this im- 
portant element, as without it he is in a great meas- 
ure disqualified for his station. 

2. " And the kingdom of God is at hand." 
This point relates to the home of the redeemed. 

This kingdom will be set up upon this earth, (Dan. 
vii : 27). at the close of time, (Matt, xiii : 43). by the 
destruction of all earthly kingdoms; (Dan. ii : 44). 
and is to be earnestly desired as the consummation 
of the believer's hope. (Matt, vi: 10,11). 

3. "Repent ye." 

This point relates to sin and its punishment, to 
regeneration and its blessings. Repentance em- 
braces the first act of the creature to secure the 
blessings of life eternal. For " except a man be 
born. again, he cannot see the kingdom of God." 
John iii : 3). 

4. " And believe the gospel." 

Faith is a divine element begotten in the mind 



This Gospel of the Kingdom. 85 

by the Holy Spirit, and without it, it is impossible 
to please God. (Heb. xi : 6). The saved are to be- 
lieve this gospel of the kingdom, without prefering 
one part to another, as each point is equally true, 
and equally essential, as said the apostle : " Though 
we, or an angel from heaven, preach any other gos- 
pel unto you than that we have preached unto you, 
let him be accursed." (Gal. i : 8.) Neither is this 
gospel to be preached " in word only, but also in 
power, and in the Holy Ghost, and in much assur- 
ance." (1 Thess. i : 5.) This gospel was to be 
preached in all the world, to fulfill the divine com- 
mission : " And he said unto them, Go ye into all 
the world, and preach the gospel to every creature. 
He that believeth and is baptized, shall be saved ; 
but he that believeth not shall be damned." (Mark 
xvi : 15, 16). 

28. "For a witness unto all nations" v. 14. 

A witness is one that testifies in a given case to 
the truth, to the whole truth, and to nothing but the 
truth. The apostles and their successors, having 
the whole truth, our Lord enjoined that "ye shall 
be witnesses unto me both in Jerusalem, and in all 
Judea, and in Samaria, and unto the uttermost 
part of the earth." Acts. i. : 8. At the time ap- 
pointed, Peter and the rest of the apostles preached 
to the various nationalities of the Roman empire, 
for at that time "there were dwelling at Jerusalem 



86 Our Lord's Prophecy, 

Jews, devout men out of every nation 1 under 
heaven." (Acts, ii : 1, 5-11). This fulfilled the first 
part of the prediction of Joel. (Acts, ii : 17). At 
the end of fifteen hundred years, the gospel had 
almost become obsolete, but it was revived by Lu- 
ther and his companions, and this fulfilled the sec- 
ond point in the prophecy of Joel (Acts ii : 18). The 
closing part of the testimony will be fulfilled in 
the midnight cry, the intervening space between' 
Luther and the end, being filled with the last day 
signs, and completing the days of mercy. (Acts ii : 
19-21.) There is no nation now but what has heard 
the sound, or been effected by the divine power of 
the gospel. 

29. " And then shall the end come" v. 14 

The end here refered to is the end of earth's di- 
urnal history; the end of our Lord's mediator- 
ship ; the end of offered mercy to the world ; the 
end of the gospel's mission ; the end of hope to 
sinners ; the final end of probationary time to man- 
kind. It embraces the consummation of all things. 

We are now rapidly approaching this eternal 
line. Let us now return to the head of this dis- 
pensation, to view 

THE DISPERSION OF THE JEWS. 

" When ye therefore shall see Jerusalem compassed with 
armies," (Luke) the abomination of desolation spoken of by 



The Dispersion of the Jews. 87 

Daniel the prophet, stand in the holy place. ( whoso readeth 
let him understand) "Then know that the desolation there- 
of is nigh." (Luke). Then let them which be in Judea nee 
into the mountains : "and let them which are in the midst of 
it depart out ; and let not them which are in the countries 
enter thereinto." (Luke). Let him which is on the housetop 
not come down to take any thing out of the house : neither 
let him which is in the field return back to take his clothes. 
" For these be the days of vengeance that all things which are 
written may be fulfilled." (Luke). And woe unto them that 
are with child, and to them that give suck in those days. But 
pray ye that your flight be not in the winter, neither on the 
sabbath day. " For there shall be great distress in the land 
and wrath upon this people. And they shall fall by the edge 
of the sword, and be led away captive into all nations, and 
Jerusalem shall be trodden down of the Gentiles until the 
times of the Gentiles be fulfiilled." (Luke). vs. 15-20. 

This prediction relates to the final destruction of 
the city, temple, and nationality of the Jews. The 
points are clearly defined by Scripture, and sus- 
tained by the facts of history. 

30. " And when ye shall see Jerusalem compassed 
with armies" {Luke), the abomination of desolation 
spoken of by Daniel the prophet, stand in the holy place, 
(whoso readeth let him understand). " Then know that 
the desolation thereof is nigh" (Luke). v. 15 

The abomination of desolation spoken of by 
Daniel, the prophet, is explained to be the compass- 
ing of Jerusalem with armies, there being an exact 



88 Our Lord's Prophecy. 

correspondence between our Lord's prediction of 
that event, and that of Daniel, ix : 24-27. The 
same military power is to disperse the Jews, and 
persecute the Church. (Dan. viii : 11,12; x: 31; 
xii : 11; and xi: 35). The daily sacrifice repre- 
sents the true worship of God, whether Jewish or 
Christian. The inclosing of Jerusalem with ar- 
mies, was to be a sign to the Church that the deso- 
lation thereof was nigh. 

31. " Then let them which be in Judea flee into the 
mountains: " And let them which are in the midst of it 
depart out; and let not them which are in the coun- 
tries enter thereinto." (Luke). Let him, which is on 
the house-top not come down to take anything out of the 
house ; neither let him which is in the field return back 
to take his clothes." vs. 16, 17. 

This command relates to the utter forsaking of 
the city with instant dispatch, by those who wish 
to escape the Roman army. This was promptly 
heeded. As soon as Titus appeared, " many of the 
best Jews," says Josephus, "retired from Judea 
and Jerusalem, as from a sinking ship." They 
were to flee to the mountains, and in obedience to 
this, the Church fled to the " town of Pella be- 
yond the Jordan, where the ancient Church lan- 
guished above sixty years in solitude and obscur- 
ity," but then spread themselves into the villages 
adjacent to Damascus, and founded an inconsidera- 



The Dispersion of the Jews. 39 

ble Church in Aleppo in Syria." (G-ibbon, I, pp. 
515, 516). 

32. " For these be the days of vengeance that all 
things which are written may be fulfilled" (Luke), v.17. * 

This is given as the reason for the Church's pre- 
cipitate flight. The vengeance here referred to, 
was foretold by Moses: " The Lord shall bring a 
nation against thee from far, from the ends of the 
earth, as swift as the eagle flieth; a nation whose 
tongue thou shalt not understand ; a nation of fierce 
countenance, which shall not regard the person of 
the old, nor show favor to the young. * * * And 
he shall besiege thee in all thy gates, until thy high 
and fenced walls come down wherein thou trustedst, 
throughout all thy land." (Deut. xxviii : 49,50,52). 

33. " And woe unto them that are with child, and to 
them that give suck in those days. But pray ye that 
your flight be not in the winter, neither on the Sabbath 
day. " For there shall be great distress in the land and 
wrath upon this people." (Luke). v. 20. 

As a part of the wrath upon 'this people, the 
mother shall kill " her children which she bare; 
for she shall eat them for want of all things, secret- 
ly in the siege and straitness wherewith thine ene- 
mies shall distress thee in thy gates." (Deut. xxviii : 
53-59). This, according to Josephus, was literally 
done. The Church was to pray that their depar- 
ture might not be in the winter, as encamping in 



4- Our Lord's Prophecy. 

the open country in the winter would expose them 

to severe hardship ; nor on the Sabbath day, or 
more properly on the Sabbatic year, as then the 
land would notbe cultivated, and so they would be 
very liable to suffer from hunger. The ferocity of 

the enemy would bring upon the land great distress, 

hence these directions. 

3 If,. " And they shall fall by the edge of the sword" 
(Luke). v. 20. 

The Canaanites fell by the edge of the sword on 
account of their flagrant sins, and so did the Jews 
for like enormities. The falling by the sword was 
not to be confined to the sack of Jerusalem, but is 
to extend to all the various massacres that befell 
the Jews till the vengeance was completed. Thus 
there fell at Sc\thopolis, 13,000; at Cesarea, 20, 
000 ; at Alexandria, 50,000 ; at Ptolemais, 20,000; 
at Joppa, 8,000; at Jerusalem, before the siege, 3, 
600; at Damascus, 10,000; at Joppa, 15,000; in 
the other places mentioned by the Jewish historian, 
75,000, besides a multitude in Jerusalem, the whole 
being set down at 1,357,660. The destruction of 
the temple is thus described by Milman, " It was 
on the tenth day of August, the day already dark- 
ened in the Jewish calendar by the destruction of 
the former temple by the king of Babylon ; it was 
almost past. The quiet summer evening came on ; 
the setting sun shone for the last time on the snow 



The Dispersion of the Jews. J/.1 

white walls and glistening pinnacles of the temple 
roof. Titus had retired to rest; when suddenly a 
wild and terrible cry was heard, and a man came 
rushing in announcing that the temple was on fire. 
The legionaries either could not, or would not.hear ; 
they rushed on, trampling each other down in fu- 
rious haste, or stumbling over the crumbling ruins 
perished with the enemy. The unarmed and de- 
fenceless people were slain in thousands; they lay 
heaped like sacrifices around the altar; the steps 
of the, temple ran with blood, which washed down 
the bodies that lay about it. * * * A soldier un- 
perceived thrust a lighted torch between the hinges 
of the door ; the whole building was in flames in 
an instant. The blinding smoke and fire forced 
the officers to retreat; and the noble edifice was 
left to its fate. * * * Men and women, old and 
young, insurgents and priests, those who fought 
and those who entreated for mercy, were hewn 
down in indiscriminate carnage. The number of 
the slain exceeded that of the slayers. Nothing 
remained but a small part of the outer cloister, in 
which 6,000 unarmed and defenceless people, with 
women and children, had taken refuge. The sol- 
diers set fire to the building, and every soul per- 
ished." — History of the Jews. 

35. " And shall be led away captive into all na- 
tions J' (Luke). v. 20. 



J$ Our Lord's Prophecy* 

It was predicted by Moses, that the Jews " shall 
be plucked from off the land whither thou goest 
to possess it. And the Lord shall scatter thee a- 
mong all people, from the one end of the earth 
even unto the other. And among these nations 
shalt thou find no ease, neither shall the sole of 
thy foot have rest. And thy life shall hang in 
doubt before thee ; and thou shalt fear day and 
night, and shalt have none assurance of thy life.'' 
(Deu. xxviii: 63, 64, 66). It was the general cus- 
tom among the nations at the time of the disper- 
sion of the Jews, to sell the captives taken by the 
chances of war ; this was done by the Romans, and 
the Jewish captives were sold till there lacked per- 
sons to buy ; and from thence they were scattered a- 
mong all the nations of the earth, a despised and ha- 
ted people. And they are a distinct people to this 
day, found in all nations of the earth, according to 
the dwine prediction. 

36. " And Jerusalem shall be trodden down of the 
Gentiles until the times of the Gentiles be fulfilled" 
(Luke). v. 20. 

The parallel to this in Daniel ix: 27 reads, " and 
for the overspreading of abominations, he shall 
make it desolate even until the consummation." 
Eighteen hundred years of Gentile rule have thus 
far confirmed our Lord's statement, and the Turk 
i3 still its master, and will be so until Ci he shall 



Persecution by the Romans. J$ 

come to his end, and none shall help him. And 
at that time shall Michael stand up, the great 
prince which standeth for the children of thy peo- 
ple: and there shall he a time of trouble, such as 
never was since there was a nation even to that 
same time : and at that time thy people shall be 
delivered, every one that shall be found written in 
the book. And many of them that sleep in the 
dust of the earth shall awake, some to everlasting 
life, and some to shame and everlasting contempt" 
(Dan. xi: 45. & xii: 1. 2). Following the destruc- 
tion of Jerusalem, and the dispersion of the Jews, 
the church endures a 

PERSECUTION BY THE ROMANS. 

" For there shall be great tribulation, such as was not since 
the beginning of the world to this time, no, nor ever shall be. 
' And except that the Lord had shortened those days, no flesh 
should be saved ; but for the elect's sake whom he hath chosen, 
he hath shortened the days. 1 " (Mark). vs. 21. 22. 

This prediction does not relate to the Jews as 
some have supposed, but to the Church as the 
terms employed to describe the subjects of this 
tribulation, are those generally applied to the 
members of the Christian Church, and to those in 
the sacred office in particular : as, e. g. in the 
phrase, "for the elect's sake." (Luke xviii : 7), or, 
" whom he hath chosen. 5 ' (Eph. i: 4). 

37. " For then shall be great tribulation", v. 21. 



JfJf Our Lord's Prophecy. 

A tribulation is a religious persecution, which 
embraces in its operation every mark of temporal 
suffering and ignominy, which could be inflicted 
for religious opinions maintained against the opin- 
ions of the Church, or laws of the state. While 
this great tribulation is distinct from the destruc- 
tion of Jerusalem, it is related to the land of Ju- 
dea, as its connection defines the place of its begin- 
ning. 

This tribulation began in December, A. D. 360 
on the accession of Julian the Apostate to the 
throne of the Roman world. He declared his in- 
tention of rebuilding the temple at Jerusalem, and 
to this end he invited the Jews scattered through- 
out the empire, to return to the city of their fath- 
ers : this compelled the Church a second, time, to 
flee from her home " into the wilderness." (Rev. 
xii: 14-17). 

38. " Such as was not since the beginning of the world 
to this time, no, nor ever shall be." v. 21. 

This relates to the character, and the duration of 
this tribulation. It was such a tribulation as never 
was, as to the persons upon whom it should fall. 

Julian directed his edicts against the rulers and 
body of the Church, and the " proud system of 
clerical honors and immunities, which had been 
constructed with so much art and labor, was lev- 
eled to the ground ; the hopes of testimentary dona- 



Persecution by the Jews. 45 

tions were intercepted by the rigor of the laws ; 
and the priests of the Christian sects were confoun- 
ded with the last and most ignominious class of 
the people." Gibbon, ii. p. 442. This example 
was followed and greatly improved upon by all 
succeeding rulers, against those who should pre- 
sume to differ from the religion of the State. 

It was such a tribulation as never was, as to the 
sufferings endured by those that fell under its pow- 
er. The anti-Christian rulers and clergy, tested 
their daring and ingenuity, to devise ways and 
means to strike terror into the souls of those op- 
posed to their corrupt dogmas. The Inquisition 
gave the crown to infernal cruelty. "There is in 
Venice a chamber in which you may see the en- 
gines which have been invented by earthly devil- 
try for the persecution of truth. The rack, the 
horse, the boot, the cord, the wheel, the strang- 
ling-chair, screws for the thumbs and arms, ma- 
chines to crush, or compress, or dislocate, or 
stretch the human frame, are collected as ghastly 
memorials of those regretted days, when Europe 
gave her idolatry to Rome. There are bottles and 
vessels once full of strange and subtle, slow or rap- 
id poisons; scent-boxes, with concealed knives to 
leap out and gash the woman's cheek who used 
them: jewel-cases, from which long, sharp needles . 
darted forth, or a pungent, detonating powder ex- 
ploded, to blind her who bent over to admire the 



4-6 Our Lord's Prophecy. 

contents. There are necklaces made to contract 
and strangle the wearer : bracelets to lacerate the 
arm : helmets, gauntlets, beastplates, all forms of 
fiendish ingenuity, the relics of the time when the 
sunken-eyed, shaven crowned familiars of the Holy 
Office, could gloat over the sudden horror and ag- 
ony of some young girl, whose snowy form they 
extended and racked to conquer her modesty, her 
piety, or her virtue ; or some faithful martyr, re- 
fusing to sanction the tyranny of a corrupt Church." 
Life of Torquato Tasso, in the Biographical Mag- 
azine. 

It was such a tribulation as never was, as to the 
period of its duration. The time of its continu- 
ance is not here given, but its parallel in Rev. xii : 
14, 16, defines it as twelve hundred and sixty years. 
There have been times of persecution of immense 
magnitude, but none to equal this long, dreary 
period of suffering. 

39. " And except that the Lord had shortened those 
days, no flesh should be saved; but for the elect's sake, 
whom he hath chosen, he hath shortened the days." 
(Mark.) v. 22. 

The period of the tribulation, as first given, was 
1260 years, and dating with the accession of Julian 
in December, A. D., 360, they would extend to the 
month of December 1620— to the landing of the 
Pilgrims on Plymouth Rock. But this period was 



Persecution by the Romans. 4? 

to be shortened, that the elect might be saved. 
This began to be accomplished in December, 1520, 
in the following manner. Martin Luther, a Saxon 
monk, saw the necessity of preaching against the 
corruptions of the Catholic Church; this raised the 
ire of the Pope, and he issued a bull against him ; 
Luther, in return, withdrew from the Romish com- 
munion, and "in order to proclaim this secession 
from the Romish community by a public act, he, 
on the 10th of December, 1520, caused a fire to be 
kindled without the walls of the city, and in the 
presence of a vast multitude of spectators, com- 
\ mitted to the flames the bull issued against him, 
Itogether with a copy of the pontifical canon law. 
By this act, he publicly signified that he would be 
cno longer a subject of the Roman pontiff." For 
gjvhoever publicly burns the statute book of his 
prince, protests, by so doing, that he will no longer 
respect and obey his authority; and one who has 
excluded himself from any society cannot be cast 
out of it." Mosheim, 3 : p. 29. This act brought 
national strife ; and strife brought national w r ar, 
and that war ended in the Religious Peace. " By 
the articles of that peace," says Bower, "the subjects 
of the empire were allowed to judge for themselves 
in matters of religion ; and full liberty was given 
to all to conform to that Church which they 
thought the purest and most agreeable to the spirit 
of Christianity." Thus was shortened the tribula- 



JiS Our Lord's Prophecy. 

tion of those days. But had it continued till 1620, 
the time between that point and the end of the 
world being so brief, and the Church so corrupt, 
and its hold upon the world so great, none could 
have successfully arisen against it. As it was, had 
not the time arrived for the tribulation to be short- 
ened, and had not Luther been assisted by two 
great discoveries — the art of printing, and that of 
America — he must have utterly failed, as thousands 
did before him. And had these events been de- 
layed one hundred years longer, the world would 
have been hopelessly lost. This completes the ans- 
wer to the first question, and we now proceed to 
elucidate the subjects of the second question, viz. 
" What shall be the sign of thy coming, and of the 
end of the world ?" In reply, our Lord has fore- 
told the various phenomena that may be regarded 
as the signs of his return, and the end of. time. 

• SPIRITUALIZERS OF THE ADVENT. 

" Then if any man shall say unto you, lo, here is Christ, or 
there ; believe it not. For there shall arise false Christs, and 
false prophets ; and shall show great signs and wonders ; in- 
somuch that if it were possible, they shall deceive the very 
elect. Behold, I have told you before. Therefore, if they 
shall say unto you, Behold, he is in the desert ; go not forth : 
behold, he is in the secret chambers ; believe it not. For as 
the lightning cometh out of the east, and shineth even 
unto the west; so shall also the coming of the son of man 



Spiritualizers of the Advent. ^9 

be . For wheresoever the carcass is, there will the eagles be 
gathered together ." <j v. 23-28. 

This describes the first sign of our Lord's return, 
the arising of various classes of Spiritualizers of 
that solemn event. 

£0. " Then, if any man shall say unto you, lo, 
here is Christ, or there, believe it not" v. 23. 

This foretells a class of unsettled distraetors, one 
crying, lo, here ; and another, lo, there ; but neither 
of them to be believed. The time of their com- 
ing is fixed at the > shortening of the tribulation. 
f* Then, if any man shall say unto you, Lo, here 
is Christ! " The Church, in the time of Luther, 
u was distracted by a set of delirious fanatics, who 
turned the world upside down, and who imagined 
that they were moved by a divine afflatus to set up 
a new kingdom of Christ free from all sin." Mos- 
heim, vol. 3, p. 140. This class very generally 
rejected the Scriptures, because they did not under- 
stand them, and therefore the Church was com- 
manded to " believe them not." This admonition 
was necessary, as mankind, at that time, were just 
emerging from the darkness of papal corruption, 
and persons claiming divine authority or superior 
sanctity, would be likely to be received as sent of 
heaven, by the weak of the flock, and thus be mis- 
led and finally lost. 

£1. " For then shall arise false Christs" v. 24. 



50 Our Lord's Prophecy. 

This is an especial class of Spiritualizers ; one 
assuming the highest sphere of action. The first 
of this order was George Jacob, surnamed Bluerock. 
Entering a church one Sunday, at Zollecon, in the 
midst of the service, he exclaimed, " It is written, 
my house is the house of prayer, but ye have made 
it a den of theives." Then raising the staff he 
carried in his hand, he struck it four times violently 
on the ground. u I am the door/' he exclaimed, 
" by me, if any man enter in, he shall find pasture. 
I am the good shepherd. My body I give to the 
prison, my life to the sword, the axe, and the wheel. 
I am the beginning of the baptism and the bread 
of the Lord)' (His. Ref. B. 11, pp. 232, The next 
was Nicolas Storch, he assumed that the angel 
Gabriel said unto him, " Thou shalt sit on my 
throne." Then, " resolving to act after the pattern 
of our Lord, he chose from among his followers 
twelve apostles, and seventy disciples." (lb. B. 9, 
p. 41.) The next was Thomas Munzer. He gave 
his adherents a regular organization and locating 
in the city of Padua, he called it the New Jerusa- 
lem. He raised an army, but was defeated and 
slain. Another Spiritualizer, Baron Swedenborg 
may rightfully be classed with the foregoing pre- 
tenders, for he claimed that our Lord appeared to 
him in the year 1743, and opened to him the spirit 
w r orld, so that he could converse with angels and 
spirits. He called his followers the New Jerusa- 



Spiritualizers of the Advent. 51 

lem. After him came up James Wadley and his 
wife Jane. They pretended that our Lord had 
made his second appearance to them. And soon 
after Joanna Southcott claimed the same honor. 
Her adherents are called Southcottians. These 
various pretenders have deceived many. 

J$, " And false prophets, and shall shew great 
signs and wonders ; insomuch that, if it were possible, 
they shall deceive the very elect Behold, I ha,ve told 
you before" vs. 24-25. 

Parallel to the false Christs, is the arising of false 
prophets, but each employ the same religions phe- 
nomenon to deceive, if it were possible, the true 
Christian. They appeared in the time of Luther. 
" Ere long the new prophets * * * began to de- 
clare their mission. ' Woe, Woe/ they exclaimed, 
* * * 4 The ungodly rulers of Christendom will 
soon be cast down. In five or six, or seven years, 
a time of universal desolation will come upon the 
earth." The prophets made a tremendous impres- 
sion. " The Elector of Saxony himself had his 
doubts." Prophets and Apostles in the electorate 
of Saxony, as of old time in Jerusalem. " It is a 
solemn question," said he, " and as a layman I 
cannot decide it. But rather than fight against 
God, I would take my staff, and descend from my 
throne." (His. Ref. B. IX. pp. 41, 43). Being im- 
prisoned in the city of Zurich, they escaped by 



52 Our Lord's Prophecy. 

means of a loose plank, but alleged that " an angel 
had opened the prison doors, and set them free." 
(lb. B. XL p. 232). In the seventh century, proph- 
ets to the number of five or six hundred spread 
themselves through Europe. They pretended to 
fall into various trances and to have visions, by 
which they claimed to foretell coming events. 

In 1726, another class of spiritualizers arose, who 
predicted the restoration of the Jews, the destruc- 
tion of all false systems by the gospel, and the 
evangelization of the world to Christ. To this end 
they have formed an alliance, and have set apart 
the first week in January as a week of prayer to 
accomplish their error. Following these, there 
arose a class of spiritualists in 1848, who claim to 
write, speak and heal by the aid of spirits. They 
predict the abrogation of all law, both human and 
divine, and the destruction of Christianity and the 
establishment of the reign of Spiritualism. These 
various classes of Spiritualizers will lay a high 
claim to righteoueness, but, says our Lord, "I have 
told you before." This brings us to scenes connected 
with the end. 

" 1$. " Therefore if they shall say unto you, Behold 
he is in the desert; go not forth" v. 26. 

This prediction relates to the Mormons, the fol- 
lowers of one Joseph Smith, who claimed to have 
discovered a new revelation. They have settled in 



Spiritualizers of the Advent 58 

the desert of Salt Lake, in Utah. They are Polyg- 
amists, and call themselves Latter Day Saints, and 
claim to be the kingdom of Christ. They are very 
zealous, but when they say unto you emigrate to 
Salt Lake City, "go not forth;" for^ neither Christ 
nor his kingdom are " in the desert." 

44* " Behold he is in the secret chambers, believe it 
vol" v. 26. 

This relates to the Shakers, the followers of Ann 
Lee, who in 1774, pretended that our Lord appeared 
the second time in her. And consequently they 
claim that the resurrection and the judgment are 
past, and that they are the kingdom of God. This 
class of delusionists are just the opposite of the 
Mormons, as the Shakers do not have any wives, 
but seclude themselves from the rest of mankind, 
living in a society by themselves. They imitate a 
solemn style of speech and manners, but when they 
say that Christ and his saints are with them, and 
that salvation is theirs, " believe them not ; " for 
neither Christ nor his kingdom are " in the secret 
chambers." Go not after the Mormons, neither 
believe the Shakers. 

45. " For as the lightning cometh out of the east and 
shineth even unto the west, so shall also the coming of the 
Son of man be" v. 27. 

This is an illustration of our Lord's return. 
During the first part of the rainy season in Pales- 



5Jf Out Lord's Prophecy. 

tine, there are frequent flashes of lightning seen in 
the clouds, but no thunder, and it is to this phe- 
nomenon that our Lord evidently refers. A flash 
starts in the east,passes the heavens illuminating the 
earth, and burying itself in the distant west. So 
real and visible, and personal, will the coming of 
the Son of man be. All know where the light- 
ning is seen, neither will any need to tell where our 
Lord is in that day. 

46. " For wheresoever the carcass is, there will the 
eagles be gathered together" v. 28. 

The connection to this text is found in Luke 
xvii : 34-37. "I tell you, in that night there shall 
be two men in one bed; the one shall be taken, 
and the other shall be left. And they answered 
and said unto him, "Where Lord ? And he said 
nnto them, wheresoever the body is, thither will 
the eagles be gathered together." This assembling 
of the birds by instinct around the carcass of a 
slain beast is illustrated by Col. Baker in his ex- 
plorations of the sources of the White Nile. " If 
an elephant were killed near the close of the day, 
with not a single bird to be seen in all the vast 
plain, it would not be but a brief space before the 
little buzzards would be seen darting down upon it 
in quick succession ; then squads of them, with a 
few ravens; then a few vultures, with more ravens 
and buzzards; then the air would be darkened with 



Signs of the End. 55 

vultures and ravens till every available spot was 
covered with the feathery tribes. In a few hours 
nothing but the bones of the huge animal would be 
left, and even these picked clean." It was this 
fact, that made Abram watch the pieces prepared 
for the divine oath. " And when the fowls came 
down upon the carcasses, Abram drove them away." 
(Gen. xv : 11). As certain as the fowls gather 
around the slain carcass, so will be " the coming of 
our Lord Jesus Christ, and by our gathering to- 
gether unto him." (2 Thes. ii : 1). We now re- 
turn to the end of the tribulation. 

SIGNS OF THE END. 

" Immediately after the tribulation of those days, * there 
shall be signs in the sun and in the moon and in the stars.' 
(Luke) . The sun shall be darkened, and the moon shall not 
give her light, and the stars shall fall from heaven. ' And 
upon the earth distress of nations with perplexity, and the 
sea and the waves roaring, and men's hearts failing them for 
fear , and for looking after those things which are coming on 
the earth; for the powefs of the heavens shall be shaken." 
(Luke) . v. 29. 

These were the physical signs that were to pre- 
cede our Lord's coming, and the end of the world. 
This magnificent panorama is immovably fixed be- 
tween the end of the great tribulation, and the sign 
of the Son of man. 

47. " Immediately after the tribulation of those days, 



56 Our Lord's Prophecy. 

6 there shall be signs in the sun and in the moon and in 
the stars" (Luke). v. 29. 

After the tribulation of those days, brings us to 
a period this side of the landing of the Pilgrims in 
1620. Of the various countries of modern Chris- 
tendom, for Christian civilization none is equal to 
the United States ; and for apostolic piety and bib- 
lical institutions, none is equal to New England ; it 
is the religious heart of Christendom. And while 
these signs might radiate from the center to the re- 
motest extremities, it is to this country that we 
must look for their more especial fulfilment. There 
w T ere to be six signs — three in heaven and three on 
earth,-— each of which is fully described, so that 
there can be no mistaking what they are. 

48. " The sun shall be darkened" v. 29. 

We are not told how this darkening is to be ef- 
fected, the occurrence itself must determine that. 
The first that " took place was in 1678, when there 
was an extraordinary darkness at noon/' "Webster 
on Pestilence, Vol. 1, p. 203. But " in 1716, Oct. 
21st, 0. S. people used lighted candles to dine by." 
lb. v. 1, p. 224. Another "occurred in 1762, Oct. 
19, at Detroit. While at dinner the inhabitants 
found itnecessary to use lighted candles to dine by. 
The darkness continued with little interruption 
during the day." Webster, v. 1, p. 252. But on 
the 19th day of May, 1780, the sign was fully real- 



Signs of the End. 57 

ized. The statement of a few eye witnesses will 
be sufficient upon this point. " That was extra- 
ordinary darkness/' says Professor Williams. "It 
was viewed with terror surpassing description," 
says the editor of the Kew England Register. 
' Such a darkness as probably was never known 
before since the crucifixion of our Lord/' says Rev. 
Elam Potter. " It struck the inhabitants of this 
state with horror and amazement, and, at the same 
time, filled them with alarming apprehensions, yea, 
the very brutes seemed greatly agitated. If so, 
could a thinking being sit unmoved, while he be- 
held the sun veiled in darkness at noon-day? to 
view nature dressed in mourning attire ; the earth 
enveloped in darkness ; the husbandmen returning 
from the fields in great surprise; the midnight sen- 
tinels crowing in answer to each other ; the dire 
peeping of frogs ; the night birds singling forth 
their dreary notes ; the beasts gazing in wild con- 
sternation ! Every countenance seemed to gather 
blackness ; yea, a dismal gloom which filled every 
beholder with fear and astonishment, waiting with 
much anxiety for some great event. In fine, the 
darkness was such as we, nor our fathers, never saw 
its equal." (Rev. A. Farmer, Danvers, Mass). "In 
1783, all parts of Europe, Great Britain, Italy, 
Sicily, and France, and parts of Switzerland, were 
veiled in darkness. This caused a universal con- 
sternation, as a similar appearance had preceded 



58 Our Lord's Prophecy. 

the earthquake in Sicily on the fifth of the preced- 
ing February. The churches were crowded with 
supplicants." (Webster, v. 1, p. 270). In Decem- 
ber of the same year, a dense darkness for three 
hours, in the middle of the day, happened at Am- 
sterdam. It was not possible for persons to find 
their way in the streets, and many passengers and 
some carriages fell into the canals." (Webster, v. 
1, p. 274). In 1785, Oct. 16, there occurred a dark 
day in Canada. Soon after ten o'clock " com- 
menced the darkness of midnight. The people 
dined by candle-light." (lb. v. 1, p. 280). In 1789, 
Kentucky, from two till half-past four, was envel- 
oped in thick darkness, so that the inhabitants were 
obliged to use candles." (lb. v. 1, p. 288). 

£9. iC And the moon shall not give her light" v. 29. 

This sign also was fully realized on the night of 
May 19th, 1780. A few eye-witnesses will be suffi- 
cient upon this point. "But the following night after 
the dark day, the darkness was profound and total." 
(William Gordon). The moon had fulled the 18th, 
and yet " the darkness was so thick it could be 
felt," says the Hon. W. Martin. " The darkness 
was as great as if the sun, moon and stars, were all 
annihilated. A sheet of white paper held within a 
few inches of the eyes, was equally invisible with 
the blackest velvet," says the Rev. Mr. Tenny, of 
Exeter, N". H. Doubtless there were others equally 



Signs of the End. 59 

as great, in other parts, but, being at night, would 
not be so readily observed and recorded. 

50. " And the stars shall fall from heaven." v. 29. 

This sign has been most remarkably and exten- 
sively fulfilled. The first occurred on Nov. 13th, 
1799, and extended from Greenland to South 
America, and from Cape Florida to Germany ; over 
a space of 64 degrees of latitude, and of 94 de- 
grees of longitude. Say the Moravian Mission- 
aries, who viewed it at Greenland, " For several 
hours the hemisphere presented a magnificent and 
astonishing spectacle, the fiery particles, thick as 
hail^crowding the concave of the sky, as though 
some magazine of combustion in celestial space 
was discharging its contents towards the earth. " 
In 1803, April 20th, another shower of falling stars 
was observed at Richmond, Va., Stockb ridge, Mass., 
and Halifax, B. A. And in 1814, on the 3d and 
4th of July, a similar display occurred in Canada. 
In 1810 one was observed in Armenia. In 1818, a 
great display of falling stars was seen in the North 
Sea. " All the surrounding atmosphere was en- 
veloped in one expansive sea of fire, exhibiting the 
appearance of another Moscow in flames." In 
1832, Nov. 12, a shower of falling stars was seen 
by Capt. Hammond of the Ship Restitution, near 
Mocha on the Red Sea. " The sky," says he, " at 
the time was clear, the stars and moon bright, with 



60 Our Lord's Prophecy. 

streaks of light and thin clouds interspersed. I 
inquired of the Arabs if they had noticed the phe- 
nomenon ? They said that they had been observ- 
ing it most of the night. I asked them if ever the 
like had appeared before ? The oldest of them 
replied that it had not." This display was ob- 
served from the Red Sea to the Atlantic Ocean, 
and from Switzerland to the Mauritanus. 

But the most perfect fulfilment of this sign oc- 
curred on the night of Nov. 13th, 1833. Thp space 
occupied by the falling stars was included within 
the limits of longitude 61 in the Atlantic Ocean, 
and 100 Central Mexico, and from the great lakes 
of North America to the West Indies. Says Pro- 
fessor Olmstead, of Yale College, " Those who 
were so fortunate as to witness the exhibition of 
shooting stars on the morning of Nov. 13th, 1833, 
probably saw the greatest display of celestial fire- 
works that has ever been seen since the creation of 
the world, or at least within the annals covered by 
the pages of history." This completes the signs in 
heaven. 

SI. " And upon the earth distress of nations with 
perplexity. %y (Luke). v. 29. 

The next sign after the falling stars, according 
to Matthew and Mark, is the shaking of the powers 
of heaven, and as it is a symbolic phrase, (Rev. vii : 
1,) Luke records it as the first sign Qn earth. The 



Signs of the End. 61 

sign is described as " distress of nations with per- 
plexity," and relates to internal revolutions. This 
sign was amply fulfilled between 1848 and 1865, in 
the great revolutions which have encompassed the 
earth. It began in France in 1848, by the dethrone- 
ment of Louis Philippe, the king, and the abolition 
of the monarchy, and formation of a Republic. 
From France the wave of rebellion passed into 
Holland and Belgium, and fell upon the empire of 
Austria like a thunder bolt, causing Metternich to 
flee before the roused indignation of popular feel- 
ing. Russia and Poland trembled by the surround- 
ing concussions, and Hungary went into open re- 
bellion. The Germanic states were thrown into a 
feverish excitement by such a general uprising of 
the people against their titled rulers. The Italian 
states were shaken from center to circumference. 
Naples, Sardinia, Florence and Milan rebelled, and 
Venice became a Republic. Pius IX, Pontiff* of 
Rome, fled from the wrath of his subjects. " All 
Europe was in motion, kings stood aghast before 
the roused spirit of liberty, and freedom was in- 
stalled in nearly every nation in Europe/' (God in 
history. Vol. 1, pp. 385-397). From Europe it 
traveled East, visiting Turkey, Egypt, Persia, Hin- 
doostan and China, and terminated in the great 
rebellion in the United States. Thus ended this 
sign. 



62 Our Lord's Prophecy. 

52. " The sea and the waves roaring.'" (Luke). 

v. 29. 

This sign is in the roaring waves of the sea, and 
has its fulfilment in the recent tidal waves which 
are caused by earthquakes under the sea. As the 
bottom of the sea rises and falls in rapid succession 
by the throes of the earthquake, the'surging waters, 
by the sudden concus sion, are piled up into moun- 
tain waves, from 25 to 60 feet high, which, 
rush inland with immense velocity and terrific roar, 
and sweeping everything before them. More than 
twenty of these have been recorded as occurring on 
the coasts of the Atlantic and Pacific oceans, be- 
tween the years 1866, and 1871. The average 
velocity of these tidal waves appears from observa- 
tion, to be about five hundred miles per hour. 
Towns and villages have been submerged and 
destroyed by them, and thousands of lives lost. In 
one that occurred on the 13th of August 1868, a 
war vessel of the United States was swept from its 
moorings and carried more than half a mile inland 
and lodged high and dry upon the beach, never to 
to be removed ; at the same time another vessel 
belonging to this country, was rolled over and went 
to pieces, and all on board perished. As these tidal 
waves are so recent, and the account of them so 
full in the public journals of the day, further no- 
tice becomes unnecessary. 



Advent of the Son of God. 63 

53. " Men's hearts failing them for fear, and for 
looking after those things which are coming on the earth, 
for the powers of the heavens shall be shaken." (Luke.) 

' v. 29. 

This sign is in men's minds, a sudden uncon- 
troleable fear — hence panics. These panics may be 
caused by war, finance, or physical phenomena. 
This sign was realized in the late financial panic of 
1873. The bankers closed their hoard; the manu- 
facturers stopped their works ; the reckless specu- 
lators turned pale; the poor groaned in silent 
despair, while the hardy wo rking-men, with de- 
termined visage and united numbers, demanded 
work and pay. The whole fabric of society felt its 
power and dreaded its crushing and demoralizing 
effects. Business was either prostrated or effect- 
ually crippled for some time to come. This com- 
pletes the list of temporal signs on earth. As we 
have come down the course of time, it will be seen 
that each of the signs occupied less space of time 
than did the preceeding one, till now we stand 
upon the verge of eternity. The next event now 
upon us, is to be crowned by the 

ADVENT OF THE SON OF GOD. 

"And then shall appear the sign of the son of man in 
heaven ; and then shall all tribes of the earth mourn, and 
they shall see the Son of man coming in the clouds of heaven 
with power and great glory. And he shall send his angels 



H 



Our Lord's Prophecy. 



with a great sound of a trumpet, and they shall gather 
together his elect from the four winds, from one end of 
heaven to the other." vs. 30. 31 

This is a full description of our Lord's advent, 
as it will in all probability occur. 

54- " And then shall appear the sign of the Son of 
man in heaven" v. 31. 

This sign is not described, because the place 
where it appears "in heaven" is symbolic. (Rev. 
xii : 1., xv : 1). It is the sign of the Son of man, 
the herald of his immediate appearing. This her- 
ald is the Porter. (Nos. 92, 105). As Jonah's 
escape from the whale was a sign to the Ninevites 
of the certainty of impending judgments, and the 
resurrection of our Lord from the dead, was a sign 
to the Jews of his Messiahship ; (Matt, xvi : 4. 
Rom. i : 4), so, the appearing of the Porter of the 
household, will be the sign of the imminent ap- 
proach of the son of man. This is evident from 
corresponding facts in the word of G-od. 

65.. " And then shall . all the tribes of the earth 
mourn" v. 30. 

A tribe is the combination of kindred families 
into a state. Twelve of these composed the nation- 
ality of Israel. These tribes of the earth, represent 
the various ecclesiastical sects of common Christ- 
endom. Religious mourning is to deeply lament 



Advent of the Son of God. 65 

their past faith, and conduct in relation to the doc- 
trine of the Advent; and represents the feelings 
engendered among the various sects, by the 
appearing and work, of "the sign of the Son of 
man." Filled with dejection and grief, and alarmed 
at the nearness of him " whom they have pierced," 
and they shall mourn for him, as one mourneth for 
his only son, and shall be in bitterness for him, as 
one is in bitterness for his first born. In that day 
shall there be a great mourning in Jerusalem, as 
the mourning of Hadadrimmon in the valley of Me- 
giddon. And the land shall mourn, every family 
apart; the family of the house of David apart, and 
their wives apart; the family of the house of Nathan 
apart and their wives apart; the family of the 
house of Levi apart, and their wives apart; the 
family of Shimei apart and their wives apart; all 
the families that remain, every family apart and their 
wives apart." (Zech. xii: 10-14) The houses of 
David, of Nathan, and of Levi, represent the 
various dignitaries of the national, epispocal and 
local denominations of Christendom; while the 
house of Shimei represents the scoffing and* anti- 
Christian teachers ; and "the families that remain " 
represent the body of the people. This individu- 
ality is thus referred to, and described by St Paul : 
" The time is short : it remaineth, that both they 
that have wives, be as though they had none ; and 
they that weep, as though they wept not : and they 



66 Our Lord's Prophecy. 

that rejoice, as though they rejoiced not; and they 
that buy as though they possessed not ; and they 
that use this world as not abusing it; for the fash- 
ion of this world passeth away." (1. f!or. vii: 29 
-31). The urgency of the case demanded undi- 
vided attention, and it is to be hoped, that before 
probation closes, many of these mourners may find 
the consolations of the gospel. 

56. " And they shall see the Son of man coming" 

v. 30. 

The wailing lost, and the happy saved, will alike 
see him coming; and not only they, but "every 
eye shall see him/' (Eev. 1 : 7). The term " Son 
of man," is the distinguishing title of his human- 
ity, which he assumed while he was here before, 
and represents that the very same Jesus which 
went away, is certainly to return again. (Acts i : 
11). Therefore when he comes w we shall see him 
as he is." (1. John 3 : 2). 

57. " In the clouds of heaven." v. 30. 

This relates to the physical manner of his com- 
ing. Be went away in a cloud, (Acts i : 9,) and 
he is to return in like manner (Rev. i : 7). But as 
he comes " in the clouds of heaven," they will 
doubtless be formed into an immense and magnifi- 
cent pavilion} (2. Sam. xxii : 11. Luke, ix : 34,) the 
interior of which will be radiant with divine glory. 
(Ezek. i : 4). The cloud upon which he will be 



Advent of the Son of God. 67 

seated, will doubtless resemble the paved work of 
a sapphire stone. (Ex. xxiv : 10., Rev. xiv : 14). 

58. " With power and great glory" v. 30. 

This refers to our Lord's personal appearance, 
and regal dignity. His features will glow with 
divine light, while his robes, sparkling and brill- 
iant, will be most magnificent to behold. (Luke ix : 
29). His head will be adorned with the divine 
and royal emblem of his kingly authority. (Rev. 
xiv: 14). The thousands of the seraphim and 
cherubim, with the higher angels, (Dan. vii : 10.) 
with solemn mien, (Is. vi : 2.) and lightning steps, 
(Eze. i: 14.) stand waiting his behests. Near by 
him and back in perfect order will appear "the 
Church of the first born," (Matt, xxvii : 52, 53 
Heb. xii: 23.) fulfilling the saying of Enoch. (Jude. 
14). Far out on either side, and back in deep and 
martial array, will stand the holy angels, (Rev. xix: 
14.) while the extreme wings may be covered by 
20,000 chariots of fire. (Ps. lxviii : 17., 2. Kings. 
vi : 17). Thus in one person, will be the "glori- 
ous appearing of the great God and our Saviour 
Jesus Christ." (Titus ii: 13). 

59. " And he shall send his angels vnth a great 
sound of a trumpet." v. 31. 

This point relates to the physical phenomenon 
attending our Lord's appearing. This will doubt- 



68 Our Lord's Prophecy, 

less be at early morn, when two might be either in 
bed, or just at work. The place of the trumpeter 
was on the right just back of the commander. 
This place doubtless will be assigned to the arch- 
angel with the trump of God. (1. Thess. iv : 16). 
At the time appointed, the voice of the arch-angel 
and trump of God will be heard welling up louder 
and louder, (Ex. xix : 19.) until the heavens and 
the earth, quiver and shake at the awful concus- 
sion, (Heb. xii : 19, 26.) when out of it, in clear, dis- 
tinct and melodious accents will be heard the voice 
of the Son of God, (John v : 28, 29.) and by it " the 
dead shall be raised incorruptible, and we shall be 
changed." " in a moment in the twinkling of an 
eye ;" (1. Cor. xv : 52). At that moment the vast 
angelic host will dissolve, and thick as the flakes 
of falling snow, they will descend to the earth. 

60. " And they shall gather together his elect from 
the four winds, from one end of heaven to the other.' 9 

v. 31. 

To each of the elect of God, there is appointed 
a guardian angel, (Heb. i : 14). and in the great 
gathering day, each angel in his descent to earth, 
can single out the object of his charge, and placing 
his arm around his astonished and delighted be- 
holder, will gently and swiftly bear him upward 
"to meet the Lord in the air; and so shall we 
ever be with the Lord/ (Thess. iv: 17). This com- 



The Last Generation. 69 

pletes the description of our Lord's return. Thus 
by two different lines of prophecy, the one begin- 
ning with the shortening of the tribulation, and 
the other at its ending, have we reached the same 
point — the gathering of the elect at the advent. 

THE LAST GENERATION. 

" And when these things begin to come to pass, then look 
up, and lift up your head; for your redemption draweth 
nigh. 1 ' (Luke). "Now learn a parable of the fig tree; * and 
all the trees.' (Luke). When his branch is yet tender, and 
putteth forth leaves, ye know that summer is nigh. * So like- 
wise ye, when ye shall see these things come to pass, know 
ye that the kingdom of God is nigh at hand. Verily I say 
unto you, This generation shall not pass away, till all be ful- 
filled.' (Luke). Heaven and earth shall pass away, but my 
words shall not pass away. But of that day and hour know- 
eth no man, no, not the angels of heaven, * neither the Son,' 
(Mark.) But my Father only." vs. 32-36. 

This subject forms the third parallel in the ques- 
tion, and is employed to define the limits of the 
Last Generation. 

61. " And when these things begin to come to pass, 
then look up, and lift up your heads; for your redemp- 
tion draweth nigh." (Luke). v. 32. 

" These things" refer to the first class of signs, 
to the false Christs and false prophets that were to 
arise. To begin to come to pass, is to so far devel- 
op these deceivers, as to recognize their true char- 



70 Our Lord's Prophecy. 

acter. This brings us down toward the close of 
the tribulation. To look up, and to lift up the 
head, is to assume more religious confidence, to 
take higher spiritual ground, to seek a deeper work 
of grace. And as this is a divine requirement, it 
foreshadows a general revival of piety. This took 
place soon after the landing of the Pilgrims. It 
began with the institution of prayer meetings, 
"from this time forward, every where, in cities, in 
villages and hamlets, people suddenly started up, 
of all orders and classes, learned and illiterate, 
males and females ; who pretended to be called by 
some divine impulse, to propagate neglected piety, 
to regulate and govern the Church of Christ more 
wisely ; and who showed, partly by oral declara- 
tion, partly by writings, and partly by their insti- 
tutions, what should be done in order to effect this 
great object. Nearly all who were animated with 
this zeal, agreed, that there was no more power- 
ful and salutary means for imbuing the people with 
a thorough knowledge of divine things, and with 
a love of holiness then those private discussions." 
(Mosh. v. 3, p. 381). 

Thus enlightened the Church began to study the 
prophecies, and this class all over Europe asserted, 
that the reign of a thousand years, maintained by 
St. John, was at hand : and * * * * they demand- 
ed that the privilege of teaching, should be granted 
indiscriminately to all. Hence the Lutheran 



The Last Generation. 71 

Church was miserably rent into parties. (lb. 3, p. 
381). They saw redemption drawing near. 

62. " Now learn a parable of the jig tree ; 6 and all 
the trees,' (Luke), when his branch is yet tender" 

v. 32. 

A parable is an illustration of divine truth by 
natural objects, those objects being always literal 
facts. Between the object presented, and the fact 
to be illustrated, there exists a natural and evident 
analogy. The most of our Lord's discourses were 
founded upon parables. (Matt, xii : 13). The object 
here employed is the fig tree, and the fact to define 
is, how near the Church might know the kingdom 
to be, by the signs. The first analogy is, the bud- 
ding trees, and corresponds to the darkening of the 
sun and moon. The budding trees is the first sure 
sign of the spring; so the signs in the sun, were x 
the first sure evidence of the end. The budding 
trees come after winter; so the signs in the sun 
and moon occurred after the tribulation. 

63. " And putteth forth leaves, ye know that sum- 
mer is nigh" v. 32. 

The second analogy is the leaving out of the 
trees, corresponding to the falling stars. The 
full foliage of the trees is near the close of spring 
time ; so the falling stars occurred nearer to the 
kingdom of God forward, than they did to the end 



72 Our Lord's Prophecy. 

of the tribulation past. The summer is analogous 
to the resurrection and kingdom of God. By these 
two stages of the fig tree, the Church might know 
from. nature that the summer was nigh. The world 
knew this fact. 

64- " So likewise ye, when ye see these things come 
to pass, know ye that the kingdom of God is nigh at 
hand" (Luke). v. 33. 

This is the doctrine deduced from the two pre- 
ceding analogies. A solemn fact that could be 
easily known to all. " These things " refer to the 
signs in heaven, and for them to come to pass, 
brings us down this side the falling stars. The 
kingdom of God is the home of the redeemed, and 
is to be set up on this earth, (Dan. ii : 44,) and to 
extend under the whole heaven, (Dan. vii : 27,) and 
is to be the future dwelling place of God himself. 
(Eev. xxi : 3). 

The Church was to know that this kingdom was 
at hand, as certainly as they knew that summer 
was nigh by the leaving out of the trees. In view 
of this fact, as early as 1838, Mr. William Miller, 
of Low Hampton, N. Y., began to proclaim the 
advent, resurrection, judgment, and kingdom of 
God to be at hand. Others in Asia, Europe, and 
in this country, followed in the same faith. And 
so clear did the prophecies appear upon this mo- 
mentous subject, that Mr. Miller ventured to fix 



The Last Generation. 78 

the time, assuming, if his calculations were right, 
that the kingdom of God would appear " about 
1843." This startling announcement stirred the 
Church and the sinner to an instant preparation. 
Ministers of all denominations left their sectarian 
creeds and names, to preach the glad tidings. A 
general revival took place, and hundreds were 
soundly converted to God. They acted upon the 
knowledge given them, and were proportionably 
blessed. The facts of prophecy, as they related to 
general events, and the record of history, perfectly 
agreed. From this concordance of truth, the ar- 
gument became irresistible. They were to know 
that kingdom nigh, but how nigh ? 

65. " Verily, I say unto you, this generation shall not 
pass away till all be fulfilled." (Luke). v. 34, 

" This generation/ 5 refers to the class that should 
see and know the kingdom of God to be nigh, or 
" about 1843." Moses has defined a generation to 
be 70 or 80 years, (Ps. xc : 10), making the average 
to be 75, This is confirmed by the facts of history. 
Between Abraham and Christ a period of about 
2,100 years, there existed forty-two generations, 
(Matt. 1 : 17), making about fifty years between 
the birth of the first child and the death of its 
parent. This generation was to see the signs in 
the past, and know that the kingdom of God was 
nigh, how old, therefore, must they be to be com- 



74 Our Lord's Prophecy. 

petent witnesses in such an important case? We 
should judge about thirty years of age, from two 
corresponding facts. Noah was settled in life, with 
his family around him, when it was revealed unto 
him that the earth was to be destroyed by a flood 
in his generation. (G-en. vi : 9-13). Our Lord 
himself was about thirty years of age when he be- 
gan to preach, (Luke iii : 23), and he predicted to 
the Jews that upon them should come all the right- 
eous blood shed upon the earth, and that the predic- 
tion should be fulfillled in that generation ; (Matt, 
xxii: 34-36) which was accomplished within forty-five 
years. The generation should " not pass away till 
all be fulfilled." The term " all fulfilled," includes 
within its folds the advent of our Lord,and the trans- 
lation of his elect. (Num. Iv: 60). If we fix the 
age of the witness at thirty years, and the final 
termination of his generation at seventy-five, and 
apply the rule to the class of 1843, we confine the 
remainder of this generation to within a few years. 
This is a brief space, .every moment of which is 
fraught with the deepest interest to the human 
family, as the remainder of earth's diurnal his- 
tory is summed up in it. This is a solemn thought, 
but is it so ? 

66. "Heaven and earth shall pass away but my 
words shall not pass away." v. 35. 

The term " heaven and earth shall pass away," 



The Last Generation. 75 

is a symbolic phrase, (Rev. xx : 11) and, according 
to prior predictions, it means that the heaven and 
the earth shall once more become " without form 
and void/' (Jer. iv: 23) and then "be changed." 
(Heb. i : 12), These things are predicted. But 
the words of our Lord will neither become void,nor 
be changed,nor pass away. His word is immutable. 
He has pointed out the last generation, and has de- 
fined the limits which it cannot pass, and both his 
honor and veracity are pledges to make it good. 
There can be no mistake nor failure. This genera- 
tion is enclosed within the bounds of defined truth, 
and immutably secured there. 

But why has our Lord condescended to employ 
such an assurance to backup his word ; it is found 
nowhere else in the Bible? The reason is obvious. 
He knew that the Church would hesitate to believe 
that the generation could be known, and so easily 
settled and defined, and that unbelief and distrust 
would pervade the body; and to clear up these 
doubts, and secure the faith of the Church, he has 
condescended to thus assure the Church of the 
certainty of the event within the time specified. 

69. " But of that day and hour knoweth no man, 
no, not the angels of heaven, c neither the Son,' (Mark) 
but my Father only" v. 36. 

The day and hour is a fraction of time. 'No man 
will ever know to a fraction when our Lord will 



76 Our Lord's Prophecy. 

appear. Our Lord himself, as the son of David, 
did not know to a fraction the time, but iji his 
Divine nature, he knew all things. The angels are 
to accompany him to the earth when he returns, 
but they do not know to a fraction when they shall 
start, until the time arrives. The Father, the 
Divine One has all of His plans fully matured and 
arranged, and all things will occur just at the hour 
determined on when he created the world. There- 
fore, " the secret things belong unto the Lord our 
God ; but those things which are revealed belong 
unto us and to our children forever." (Deut. xxix. 
29). 

This completes the third parallel. 

We now turn to illustrate the morals of the relig- 
ious world during this generation, by comparing 

THIS AGE WITH THAT OF NOAH. 

" But as the days of Noe were, so shall also the coming of 
the Son of man be. For as in the days that were before the 
flood they were eating and drinking, marrying and giving in 
marriage, until the day that Noe entered into the ark, and 
knew not until the flood came and took them all away ; so 
shall also the coming of the Son of man be. ' And take 
heed to yourselves,lest at any time your hearts be overcharged 
with surfeiting, and drunkenness, and cares of this life, and so 
that day come upon you unawares. For as a snare shall it 
come on all them that dwell on the face of the whole earth. ' 
(Luke). Then shall two be in the field; the one shall be 



This Age with that of Noah. 77 

taken, and the other left. Two women shall be grinding at 
the mill ; the one shall be taken, and the other left. " vs. 37-41. 

This prediction, drawn from the facts of history, 
is a parallel to the last generation — contrasting this 
age and that of Noah. 

68. " But as the days of Noe were, so- shall also 
the coming of the Son of man be" v. 37. 

This parallel has three especial points. Noah 
understood from the word of the Lord, that that 
generation should perish by water ; (Gen. vi : 18.) 
by the same word Mr. Miller understood that this 
generation should witness the destruction of the 
world by fire. (2 Peter ii : 5). Noah preached to 
the world what he had learned from the word of 
the Lord ; so did Mr. Miller. Noah acted out his 
faith; so did Mr. Miller. These two men standing 
at the head of their respective generations, were 
representative men ; but how did their doctrines 
affect the world ? 

69. " For as in the days that were before the flood, 
they were eating and drinking" v. 38. 

To eat and drink, represents a religious feast, a 
profane pastime, under the sanction and guise of 
piety; such as levees, bazars, fairs, sociables and 
oyster suppers. It was against this last day sin, 
that the apostle wrote : " Neither be ye idolaters, 
as were some of them ; as it is written. The peo- 



78 Out Lord's Prophecy. 

pie sat down to eat and drink, and rose up to play." 
This was " written for our admonition, upon whom 
the ends of the world are come." 1 Cor. x : 7-11. 
These church festivals draw crowds for there is 
music, feasting and often dancing. 

70. u Marrying and giving in marriage until the day 
that Noe entered into the ark" v. 38. 

To marry and then to be given in marriage is 
free love, or polygamy. Such was society in the 
old world, before the flood, " they took them wives 
of all which they chose." (Gen. vi: 2). 

The divorce laws and Spiritualism are leading the 
people of this age into the same sin. Against this 
sin the apostle has warned the Church : " Neither 
let us commit fornication as some of them com- 
mitted, and fell in one day three and twenty 
thousand." This too was " written for our ad- 
monition upon whom the ends of the world are 
come." 1 Cor. x: 8, 11. And this shameless lust, 
with religious festivals, continued " until the day 
that Noe entered into the ark." Neither his righteous 
life, nor his godly preaching, nor his building of the 
ark, effected any change in mankind ; they kept 
right on until Noah was lost from their view in 
the completed ark. 

71. " And they knew not until the flood came and 
took them all away : so shall also the coming of the Son 
of man be." v. 39. 



This Age with that of Noah. 79 

The inhabitants of the old world knew not of 
impending judgment, because they believed not, 
until " the fountains of the great deep" were 
"broken up and the windows of heaven were 
opened/' (Gen. vii: 11,) and " the flood came and 
took them all away; so shall also the coming of 
the Son of man be," to the people of this genera- 
tion. For while "they shall say peace and safety," 
(1 Thess. v : 3,) the Lord Jesus shall be revealed 
from heaven with his mighty angels, in flaming 
fire, taking vengeance on them that know not God, 
and obey not the gospel of our Lord Jesus Christ: 
who shall be punished with everlasting destruc- 
tion from the presence of the Lord and from the 
glory of his power." 2 Thess. i : 7-9. They knew 
not, for they believed not, as the knowledge of com- 
ing events is derived through faith. Having in 
these parallels shown the condition of the unbe- 
lieving world, our Lord admonishes the Church 
how to avoid this imminent danger. 

72. " And take heed to yourselves, lest at any time 
your hearts be overcharged with surfeiting and drunk- 
enness, and cares of this life, and so that day come upon 
you unawares" (Luke). v. 39. 

To be overcharged with surfeiting, is to possess 
a superabundance of the riches and blessings of 
this life, or, in the language of the age, " fast liv- 
ing." Drunkenness represents a waste of time and 



80 Our Lord's Prophecy. 

money in giddy, useless pastimes, such as excur- 
sions, panoramas and concerts. To be overcharged 
with the cares of this life, is to devote time and 
talent to the acquisition of property; to be worldly 
minded, to the detriment of living piety. As the 
leading classes of society are given to these sins, 
their example and influence might sway members 
of the Church to follow their downward career, 
hence this pointed admonition. 

73. " For as a snare shall it come on all them that 
dwell on the face of the whole earth" (Luke), v. 39. 

Those that dwell on the earth represent them 
that feel satisfied with this world, and care nothing 
about the life to come. Being careless and thought- 
less respecting the claims of the Gospel or the 
predictions of the prophets, they are unprepared 
for the dread scenes of the last day, and so it over- 
takes them as a snare. Caught in surfeiting; 
caught in drunkenness ; caught engrossed in the 
cares of this life,in folly and worldly-mindedness ; 
caught in unbelief and in sin, and lost — eternally 
lost. 

7 4. " Then shall two be in the field; the one shall 
be taken, and the other left. Two women shall be grind- 
at the mill; the one shall be taken and the other left" 

vs. 40, 41. 

Then, when the Son of man appears, an eternal 






Ready and Watching. 81 

separation of the good and the evil, the wheat and 
the tares, the sheep and the goats, will take place. 
At that time mankind will be either at rest or at 
work, and, in an instant, the believer will be taken 
to meet his descending Lord, (No. 63) while the 
unbeliever with whom he rested or labored, will 
be left to perish. Thus " like a net, that was cast 
into the sea, and gathered of every kind; which, 
when it was full, they drew to shore, and sat down, 
and gathered the good into vessels, but cast the 
bad away. So shall it be at the end of this world ; 
the angels shall come forth, and shall sever the 
wicked from among the just, and shall cast them 
into the furnace of fire ; there shall be wailing 
and gnashing of teeth." Matt, xiii : 47-50. We 
have thus reached for the fourth time the end of 
the world, by as many direct lines of prophetic 
truth, and, having pointed out the dangers of this 
generation, our Lord next gives us the true and 
only safe position to occupy at the time of his ap- 
pearing — 

READY AND WATCHING. 

" Watch, therefore, for ye know not what hoar your lord 
doth come. 'But know this, that if the good-man of the 
house had known in what watch the thief would come, he 
would have watched, and would not have suffered his house 
to be broken up. Therefore be ye also ready ; for in such an 
hour as ye think not, the Son of man cometh." vs. 42-44. 



82 Our Lord's Prophecy. 

This instruction to the Church applies to the re- 
mainder of this generation. 

75. " Watch, therefore ; for ye know not ivhat hour 
your lord doth come" v. 42. 

In consideration of the moral and religious .state 
of the world as just illustrated by the times of 
Noah, you watch. Therefore, observe the signs of 
general apostacy and disbelief, and to successfully 
avoid the same snare, you must watch. Another 
incentive to watchfulness, is, the Church cannot 
know the time to a fraction when our Lord will 
come. This point has been illustrated by two im- 
portant examples. (Nos. 38, 67). The point in 
hand is thus illustrated, 

76. " But know this, that if the good-man of the house 
had known in ivhat watch the thief would come, he would 
have watched, and would not have suffered his house to 
be broken up." v. 43. 

This is self-evident. Self interest, and the uni- 
versal law of self preservation, would so arouse 
the mind that putting aside every other considera- 
tion, the good-man would watch, and be prepared 
to defend his house from pillage. 

77. " Therefore be % ye also ready ; for in such an 
hour as ye think not, the Son of man cometh." v. 44. 

As the Church knows the watch in which our 
Lord will return, (No. 109,) she must be ready, and 



The Household Servants, 88 

be as interested and as vigilant to be prepared for 
the dread event, as the good-man of the house 
would have been, had he known as much about the 
coining thief. These two points — the knowing 
the watch, and not knowing the time in the watch, 
is here confirmed by the fact, that, after knowing 
the watch and the generation, and after watching 
with intense anxiety, our Lord will actually come 
"in such an hour as ye think not." This may 
happen by the natural perversity of the human 
heart, which loves delay. Events of different 
magnitudes and of different applications also clus- 
ter around the time of our Lord's appearing, and 
the earnest watcher might calculate their consecu- 
tive fulfilment while they might occur parallel, and 
so the event be upon him ere he was aware, but 
being a prepared watcher, he secures salvation. 

Oar Lord having thus completed his general 
instructions, nothing now remains but to relate the 
histro-prophetic action of the Church and the 
ministry, during the period of this generation upon 
these great truths. 

THE HOUSEHOLD SERVANTS. 

" Who then is a faithful and wise servant, whom his lord 
hath made ruler over his household, to give them meat in 
due season ? Blessed is that servant whom his lord when he 
cometh shall find so doing. Verily, I say unto you, That 
he shall make him ruler over all his goods. But and if that 



8Jf . Our Lord's Prophecy. 

evil servant shall say in his heart, My lord delayeth his 
coming; and shall begin to smite his fellow servants, and to 
eat and drink with the drunken ; the lord of that servant 
shall come in a day when he looketh not for him, and in an 
hour that he is not aware of, and shall cut him asunder and 
appoint him his portion with the hypocrites ; there shall be 
weeping and gnashing of teeth." vs. 45-51. 

- This prediction relates to the professed Christian 
ministry daring this generation, upon the subject 
of the coming of our Lord to judgment. 

78. ", Who then is a faithful and wise servant, whom 
his lord hath made ruler over his household, to give them 
meat in due season? n v. 45. 

This is a call for, and a description of a class of 
volunteers to proclaim the immediate coming of 
the Lord. "Who then," in view of the signs 
given, in view of the state of the world described, 
in view of the generation revealed, in view of the 
duties of the ministry enjoined, " is a faithful and 
wise servant;" faithful to proclaim this solemn 
and important truth ; faithful to discharge the 
obligations of the gospel ; faithful to live his faith 
before the world; faithful to continue his mission 
to the end; a faithful and wise servant; wise to 
understand the prophecies, wise to rightly divide 
the word of truth, wise in experimental religion, 
wise in the doctrines of grace and salvation ; one 
" whom his lord hath made ruler over his house- 



The Household Servants, 85 

hold;" (Acts, xx: 28,) a called and chosen vessel, 
"to give them meat in due season;" to give suit- 
able warning of the impending judgment, and suit- 
able directions to prepare for its solemn realities ? 
This extraordinary call was realized through the 
preaching and published works of the late William 
Miller, of Low Hampton, New York, between the 
years 1838 and 1843. No sooner did he an- 
nounce that the kingdom of God was at hand, 
than men of deep piety and rare ability among the 
various denominations, left their sectarian interests 
and entered the great work. The doctrine of the 
immediate coming of our Lord, and the generally 
received evangelical doctrines formed the basis of 
united action. The divine blessing sanctioned the 
movement as has been related. (No. 64.) 

79. " Blessed is that servant whom his lord when . he 
cometh shall find so doing" v. 46. 

A faithful and wise continuance in " so doing," 
as they had begun in their great mission will secure 
salvation. The term "blessed," being applied to 
those only, who are to be eternally saved. There- 
fore any departure from sound evangelical truth 
which has been long established, is to be regarded 
as reprehensible apostasy, and never can meet with 
the divine approval. 

80. "Verily I say unto you, that he shall make Kim 
ruler over all his goods " . . v. 47. 



86 Our Lord's Prophecy. 

This immense reward is promised upon the con- 
dition of being found at the advent in the spirit 
and faith of the old gospel in which the movement 
began. To be made a " ruler over all his goods," 
represents the exalted station and extensive sway 
in the kingdom of God that awaits the true servant 
of Christ, for "he that overcometh shall inherit all 
things ; and I will be his God, and he shall be my 
son." Rev. 21 : 7. This concludes the calling, 
perseverance, and final salvation of the true Advent 
Ministry. Our Lord now turns to delineate their 
opposers. 

81. " But, and if that evil servant shall say in his 
heart, My lord delayeth his coming, and shall begin to 
smite his fellow servant and shall eat and drink with the 
drunken." vs. 48,49. 

"But and if" in opposition to the course of the 
faithful and wise servant ju^t described, " that evil 
servant," — evil by rejecting the glorious truth of 
the second advent message, " shall say in his heart," 
— shall conclude in his mind after weighing the 
subject according to his creed, his wishes or his 
fancies, that his " lord delayeth his coming," — 
that he delayeth it until the Jews return to Pales- 
tine, and are converted ; delayeth it until the world 
is evangelized to Christ; delayeth it until after the 
millennium; "and shall begin to smite his fellow 
servant." his equal, his co-laborer, about " going 






The Household Servants. 87 

up," about "ascension robes/' about "blowing 
horns," or about ridiculous " confessions," or 
degrade and expel them from the denomination if 
they persist in their faith, "and eat and drink," 
(No. 62,) to hold religious idolatrous festivals, such 
as fairs, levees, bazars, oyster and sugar suppers, 
"with the drunken," (No. 65.) or join with the giddy 
pleasures of the day, such as excursions, concerts, 
panoramas, and brilliant turnouts, if he does these 
reprehensible acts, or assumes this unchristian 
cause, his doom will be fearful indeed. 

82. " The lord of that servant shall come in a day 
when he looketh not for him, and in an hour that he is 
not aware of." v. 50. 

The day and the hour is a fraction of time, and 
sustains the same relation to the last generation, 
that the generation does to the millennium. And 
as our Lord is to come in this generation, but is 
not expected by the evil servant until after a thou- 
sand years, he comes in a day when that servant 
looketh not for him, and in an hour that he is not 
aw r are of. To not be aware of our Lord's advent 
until it occurs, represents it as coming like a snare. 
(No. 66). The evil servant is thus found disbeliev- 
ing the truth ; found engaged in worldly pursuits ; 
found reviling the Church of Christ, (No. 74), and 
without space for repentance or amendment, he is 
summoned to the bar of God. 



88 Our Lord's Prophecy. 

83. " And shall cut him asunder, and appoint him 
his portion with the hypocrites" v. 51. 

This presents the official act of his eternal con- 
demnation. To cut him asunder, refers to vine 
pruning, to the removal of its useless branches, and 
as Christ is the true vine, and his ministry the 
branches, (Jno. 15 : 5), to cut asunder this evil ser- 
vant, is to eternally separate him from Christ, as a 
branch fit only- for the fire. (Jno. 15:6). Hypo- 
crites are those that profess to be Christians, but 
are not. The evil servant professed to be what he 
was not, for he was merely a polished hypocrite, 
and with the hypocrites he finds an eternal portion. 

81^. " There shall be weeping and gnashing of teeth" 

v. 51. 

The location of the hypocrites' portion or the 
duration of their punishment is not stated, but the 
wretchedness of their condition is expressed in 
" weeping and gnashing of teeth." This shows 
that the paroxysms of deep grief, and furious wrath, 
alternately prevail. Parallel to these servants, 
our Lord gives the history, and the 

EXPECTATION OF THE CHURCH. 

" Then shall the kingdom of heaven be likened unto ten 
virgins, which took their lamps and went forth to meet the 
bridegroom. And five of them were wise, and five were 
foolish. They that were foolish took their lamps and took no 



)]ish 

I 



Expectation of the Church. 89 

oil with them ; but the wise took oil in their vessels with their 
lamps. While the bridegroom tarried, they all slumbered and 
slept." Chapt. 25th. vs. 1-5. 

This subject delineates the general history and 
Christian character of the Church during the last 
generation. 

85. " Then shall the kingdom of heaven be likened 
unto ten virgins." v. 1. 

" Then " — when you know from the signs that 
the kingdom of God is nigh ; (No. 64), when the 
faithful and wise servant begins to preach the im- 
mediate coming of the Lord, (No. 78), then shall 
the kingdom of heaven be likened unto ten virgins. 

The kingdom of heaven represents a spiritual 
system — the principles, development, progress and 
results of the new covenant and its people, during 
this dispensation. And as there have been differ- 
ent epochs, connected with the dispensational his- 
tory of the Christian Church, it has called forth 
from our Lord different parabolic illustrations of 
them ; this is one of those epochs, and is illustrated 
by given points in an eastern marriage. 

A virgin represents a professor of piety under 
the new covenant. (2 Cor. xi : 2). The number 
of the virgins, ten, is drawn from the parallel his- 
tory of the ten tribes of Israel that revolted from 
the house of David, on account of the sins of Sol- 
omon. (1 Kings xi : 31-33). 



90 Oar Lord's Prophecy. 

86. " Which took their lamps and went forth to meet 
the bridegroom" v. 1. 

A lamp represents the Holy Scriptures. (Ps. 
cxix : 105). To take the lamp is to rely upon the 
teachings of the divine word alone. The professed 
Church at that time had begun to rely upon the opin- 
ions of the commentators, who taught the return 
of the Jews, and the conversion of the world before 
our Lord should come. But these doctrines beino; 
entirely disproved by prophecy and the signs of the 
advent, (.No. 64) Mr. Miller, and the ministry that 
had embraced his views, pointed to the Scriptures 
for the proof of their teachings, and in consequence 
it drew the Church into the same faith. To go 
forth, is to leave their former place, standing and 
ecclesiastical relations. When the faithful and 
wise servants were reviled by the non-believing 
servants, the former went forth as a body by them- 
selves, and the Church imitating their beloved 
pastors, took their lamps, and, severing their form- 
er connections, went forth with them. 

They went forth to meet the bridegroom. The 
bridegroom represents our Lord Jesus Christ. To 
meet him, is to expect him at a given time. The 
time was fixed at " about 1843." Such was the 
movement; let us examine the spiritual condition 
of those that were engaged in it. 



l &*~© 



87. " And jive of them were wise" v. 2. 



Expectation of the Church. 91 

Wisdom is a divine gift, and being " from above 
is first pure, then peaceable, gentle, and easy to be 
entreated, full of mercy and good fruits, without 
partiality, and without hypocrisy/' Jas. iii : 17. 

To be wise, is to be a partaker of this divine na- 
ture, and by diligence make their calling and elec- 
tion sure. (2 Pet. i : 4, 10). Their faith and works 
being illustrated by " a wise man, which built his 
house upon a rock ; and the rain descended, and 
the floods came, and the winds blew, and beat upon 
that house ; and it fell not ; for it was founded upon 
a rock/' Matt, vii : 24, 25. 

Five represents an imperfect number- — a rem- 
nant, and embraces the mass of the true Church in 
the advent movement from the beginning to its 
end. This class were devout Christians of the 
gospel pattern ; they understood the subject, and 
the great importance of being duly prepared for it. 
They were the eyes and the life of the body. 

88. " And Jive were foolish." v. 2. 

Foolishness is earthly wisdom. (1 Cor. i : 20). 
" This wisdom descendeth not from above, but is 
earthly, sensual, devilish.'' Jas. 3: 15. 

To be foolish is to be satisfied with a mere pro- 
fession. " They profess that they know God; but 
in works they deny him, being abominable, and 
disobedient, and unto every good work reprobate." 
Titus, 1 : 16. So that u every one that heareth 



92 Our Lord's Prophecy. 

these sayings of mine, and doeth them not, shall 
be likened unto a foolish man, which built his 
house upon the sand ; and the rain descended, and 
the floods came, and the winds blew, and beat upon 
that house and it fell ; and great was the fall of it." 
Mat. vii. 26 : 27. 

Five here also represents a part — the spurious 
part of the outward Church. These two elements, 
the wise and the foolish, the good and the evil, have 
been characteristic of the Church all through this 
dispensation. That a part of the Advent body 
have not been guided by divine wisdom, either in 
spirit, doctrine, or conduct is self evident. They 
have embraced all manner of ideas, and practised 
all manner of fancied rites. The relative conduct 
of these classes, is next exemplified. 

89. " They that were foolish took their lamps and 
took no oil with them." v. 3. 

The foolish took their lamps. The foolish were 
mere intellectual Christians ; they took the word, 
and felt safe and satisfied. The grand doctrines of 
the advent, the resurrection, the judgment and 
kingdom of God, together with the signs of the 
present age, form one of the purest and deepest, 
and clearest intellectual themes, ever 'brought to 
the mind or capacity of man. These subjects the 
foolish delighted to hear, talk and argue upon, 
" supposing that gain was godliness." To correctly 



Expectation of the Church. 93 

understand the principles of redemption is well, as 
it fulfils a divine requirement, but it is not enough. 

Oil represents Divine Grace, which regenerates, 
sanctifies, and makes holy; being thus typically 
employed, both under the Law, (Ex. xl : 9-16), and 
under the Gospel ; (Jas. v : 14, 15), and was an 
essential preparation for the service, or work of 
God. (Ps. lxi : 1). 

The foolish took no oil with them. They were 
destitute of every spiritual element that constitutes 
a Christian life : yet they were expecting the im- 
mediate manifestation of the Son of God : they 
sang of its solemn glories, they prayed for its hast- 
ening, and described it with eloquence, and perhaps 
with pride, while they themselves, were entirely 
unprepared for the dread scene. Experimentally 
" they were without Christ, being aliens from the 
commonwealth of Israel, and strangers from the 
covenants of promise, having no hope, and without 
God in the world." Eph. ii : 12. Such were the 
foolish. 

90. " Bat the wise took oil in their vessels with their 
lamps" v. 4. 

A vessel, represents the body, soul, and mind ; 
and as Divine Grace is a treasure committed to the 
believer, " we have this treasure in earthern ves- 
sels, that the excellency of the power may be of 
God, and not of us." Eph. iv : 7. 



9Jf Out Lord's Prophecy. 

To have oil in their vessels, represents a divine 
illumination. " For God, who commanded the 
light to shine out of darkness, hath shined in our 
hearts, to give the light of the knowledge of the 
glory of God in the face of Jesus Christ." Eph. 
iv : 6. And thus being " wholly sanctified" 
" body, soul, and spirit," (1 Thess. v : 23) each 
knew how to possess his vessel in sanctification and 
honor," knowing that God had called them " unto 
holiness." (1 Thess. iv : 4). Being thus " sancti- 
fied by God the Father, and preserved in Jesus 
Christ, and called," (Jude 1,) they stood complete 
in all the will of God, and were ready for the glo- 
rious appearing of our Lord and Saviour. They 
took oil in their vessels with their lamps. Oil is an 
essential ingredient to the lamp, as without it no 
continued light can be produced; so Divine Grace 
is not only essential to salvation but is essential to 
a correct and spiritual understanding of the Holy 
Scriptures. " For what man knoweth the things 
of a man, save the spirit of man which is, in him ? 
even so the things of God knoweth no man, but 
th e Spirit of God. But the natural man receiveth 
not the things of the Spirit of God; for they are 
foolishness unto him : neither can he know them, 
because they are spiritually discerned." 1 Cor. ii : 
11, 14. The union of Divine Grace with the Word 
produces light, and so thy word became " a lamp 
unto my feet, and a light unto my path." Ps. cxix : 









Expectation of the Church. 95 

105. Therefore " Let your loins be girded about, 
and your lights burning ; and ye yourselves like 
unto men that wait for their lord." Luke xii : 35. 
Those that were first in the great movement, ful- 
filled these requirements, as those that came out of 
the various sects " about* 1843," were the purest 
and the best of the churches to which they be- 
longed, being very devout, solemn, and circum- 
spect. Their singing and praying and exhorting, 
had a spiritual edge of life-giving power, that car- 
ried with it intense conviction, for they were Chris- 
tians of the first water. 

91. " While the bridegroom tarried they all slum- 
bered and slept." v. 5. 

The tarrying of the bridegroom, represents that 
our Lord did not come at the time appointed by 
the Advent body. A sad disappointment was ex- 
perienced as the tenth day, of the seventh (Jewish) 
month, Oct. 22, 1844, passed by. The Lord so 
anxiously expected had not come. Where was the 
mistake? with a few exceptions none would ac- 
knowledge one ; they affirmed that the Lord was 
in the move ; that they had fulfilled the first part 
of this parable ; that it was thus to be, and, as 
some one must bear the responsibility they threw 
it off upon the Lord — " the bridegroom tarried." 

To slumber, is spiritual blindness, (Rom xi : 8), 
and represents a degenerating apostasy. The first 



96 Our Lord's Prophecy. 

step in apostasy was organization. In 1845, they 
met in the city of Albany, N". Y., and organized a 
General Conference. Here they assumed the 
name of Adventists. The organization of State 
Conferences followed. The next step was con- 
formity to dignified formalism. Note preaching, 
choir singing, instrumental music, on the Sabbath, 
and Sunday-schools, took their places in public 
worship. This was followed by a vain effort to 
convince the various sects that had rejected the 
Advent doctrine, and who in turn had been reject- 
ed by our Lord, (Rev. iii: 16) that they were not 
heretics ; and quoting popular intellectual pre ach- 
ers as proof, they holding to similar views. The 
third step was to found tract funds, and missionary 
enterprises, and organize a legal association to 
propagate the gospel of their pattern, and hand it 
down to future generations. This was the first 
degenerate episode ; the second soon followed. 

To sleep, is the symbol of natural death, ( John 
xi : 11, 14) and represents an apostasy next to total. 
(1 Thess. v : 6, 7). The first step in this second 
plunge into the spiritual abyss, was set in motion 
in 1854 by a time movement. Under that rally, 
certain teachers, who, during the preceding back- 
sliding, had held heterodox opinions upon well es- 
tablished truths, assumed the form of a body by 
themselves. They discarded formalism, and stood 
out alone. 



The Last Warning. 97 

The second step was to revolutionize the cardi- 
nal doctrines of the body on the divinity of our 
Lord, the state of the dead, and the future of the 
lost. The central leader following this move, 
through various discussions, newspapers and tracts, 
succeeded in establishing the dark doctrines of 
materialism ; and like Jeroboam, the son of Nebat, 
(No. 84), he has led the body to the very brink of 
total apostasy. With these anti-christian doctrines, 
came the spirit of anti-Christ, (Uno. iv. 1-6), bois- 
terous, vapid and bewildering, and like the desert 
simoom, has swept all before it. The third step is 
the induction of the very formalism which they at 
first rejected. Thus they all, both the wise and the 
foolish, " slumbered and slept/' But with all of 
their weakness, folly, and apparent degeneracy, 
they are the recognized body of Christ, the true 
Church militant on earth, and to whom is to be 
given 

THE LAST WARNING. 

"And at midnight there was a cry made, Behold, the 
bridegroom cometh : go ye out to meet him. Then all those 
yirgins arose, and trimmed their lamps. And the foolish 
said unto the wise, Give us of your oil ; for our lamps are 
gone out . But the wise answered, saying, Not so, lest there 
be not enough for us and you ; but go ye rather to them that 
sell and buy for yourselves. And while they went to buy, the 
bridegroom came ; and they that were ready went in with 
him to the marriage : and the door was shut. Afterward 



98 Our Lord's Prophecy. 

came also the other virgins, saying, Lord, Lord open unto 
us. But he answered and said : Verily, I say unto you, I 
know you not. Watch, therefore ; for ye know neither the 
day, nor the hour wherein the Son of man cometh." vs. 6-13. 

This subject completes the histro-prophetic move- 
ment of the Church, as it ends in the glorious mar- 
riage supper of the Lamb. 

92. u And at midnight there was a cry made, Behold, 
the bridegroom cometh, go ye out to meet him." v. 6. 

Midnight is the closing period of one day, and 
the harbinger of another — twelve o'clock at night, 
and represents the close of six thousand years of 
toil and probation, and the solemn dawning of the 
" Sabbath keeping to the people of God." (Heb. 
iv: 9). 

To cry, is to give religious instruction by a di- 
vinely commissioned agent; to proclaim by the 
voice of a herald; to publish an important mes- 
sage. (Matt, iii : 3 , John i : 23). This cry at 
midnight is to be made by the Porter/ (John x : 3) 
whose manifestation to the Church was the sign 
or the signal of our Lord's immediate appearing. 
(No. 54). 

The message, "Behold the bridegroom cometh, 
go ye out to meet him," represents two very im- 
portant facts, viz. the full and perfect evidence of 
our Lord's immediate return to this earth, and full 
directions respecting the preparation to meet him. 



The Last Warning. 99 

The publication of this prophecy, being the opening 
announcement. (No. 54.) 

93. " Then all those virgins arose , and trimmed their 
lamps." ^ v. 7. 

The term then, covers all the time allotted for the 
message, from its beginning to its finale, and as 
the term is a short space in time, it represents a 
corresponding brief space to prepare for the judg- 
ment. 

For the virgins to all arise, represents a return 
from their apostasy, to true, pure, and original 
ground, both as it relates to doctrine and practice, 
according to the predicted requirement of the gos- 
pel : " And that knowing the time, that it is high 
time to awake out of sleep : for now is our salva- 
tion nearer than when we believed. The night is 
far spent, the day is at hand ; let us therefore cast 
off the works of darkness, and let us put on the 
armor of light. Let us walk honestly, as in the 
day, not in rioting and drunkenness, not in cham- 
bering and wantonness, not in strife and envying ; 
but put ye on the Lord Jesus Christ, and make not 
provision for the flesh, to fulfil the lusts thereof." 
Eom. xiii : 11-14. 

To trim the lamp, is to cut away the burnt por- 
tion of the wick that had obstructed the light, and 
it represents the repudiation, as divine truth, of all 
those false rites and doctrines contracted by them 



100 Our Lord's Prophecy. 

during their apostasy. This process of arising and 
trimming the lamp, will continue " Till we all 
come in the unity of the faith, and of the knowl- 
edge of the Son of God, unto a perfect man, unto 
the measure of the stature of the fulness of Christ ; 
that we henceforth be no more children, tossed to 
and fro, and carried about by every wind of doc- 
trine, by the sleight of men, and cunning craftiness, 
whereby they lie in wait to deceive, but speaking 
the truth in love, may grow up into him in all 
things, which is the head, even Christ ; from whom 
the whole body fitly joined and compacted by that 
which every joint supplieth, according to the effect- 
ual working in the measure of every part, maketh 
increase of the body unto the edifying of itself in 
love." *Eph. iv. 13-16. This divine unity of the 
Church, is in answer to our Lord's prayer, and will 
be so recognized by mankind. (Jno. xvii. 20, 21). 
But this unity marks a division among the virgins. 

9J/,. " And the foolish said unto the wise, Give us 
of your oil ; for owr lamps are gone out" v. 8. 

To lack oil, represents an unsaved condition, a 
state of utter unpreparedness to meet God. This 
class had existed in the body from the very begin- 
ning, " ever learning and never able to come to a 
knowledge of the truth." (2 Tim. iii. 7). The 
closing portion of this generation was to abound 
with them. (lb. v. 5). 



The Last Warning. 101 

To ask the wise for oil, represents a desire for 
their prayers and assistance to obtain those divine 
blessings possessed and enjoyed by the wise. This 
request was not made till after the last warning had 
been fully given, and they stood in the full blaze of 
divine truth, and on the very threshold of eternity. 
There are times when peace with God cannot be 
obtained, on account of the motive that prompts 
the request. This was one of them. For their lamps 
to go out, represents spiritual darkness— a state of 
despair. The foolish urge their request upon this 
fact, up to this point, they had felt safe and had 
appeared satisfied; but in trimming their lamps 
they had discovered their lack of oil, and were 
thus obliged by the light of truth to confess their 
true condition. They had rested upon doctrines 
and rites instead of upon spirituality ; if they had 
possessed the latter, the former would have con- 
duced to their edification and enjoyment. It was 
then forever too late. This is apparent by what 
follows. 

95. " But the wise answered saying, Not so ; lest 
there he not enough for us and you; but go ye rather to 
them that sell and buy for yourselves." v. 9. 

The term not so represents an absolute refusal to 
lend the foolish assistance. This answer of the wise 
was decisive. The wise state the grounds of their 
refusal, " Lest there be not enough for us and you." 



102 Our Lord's Prophecy. 

The term lest implied danger, the danger of com- 
ing short themselves. The Lord was expected every 
moment, and each of the wise had as much as he 
could do to look out for himself, without being 
burdened with the sins of others. To refuse them 
assistance was, under the circumstances, just and 
reasonable, but they did what they could, they gave 
them advice to go to " them that sell and buy for 
yourselves." 

To go to them that sell represents that the foolish 
were directed to Christ " the way, the truth, and 
the life : no man cometh unto the Father, but by 
me." Jno. xiv : 6. To buy is to make a full con- 
secration to God, of time, talent and possessions; 
this the wise did at the beginning, and they advise 
the foolish to go and do likewise. This was a cor- 
rect and a Christian manner of performing their 
duty. The foolish attempted to comply, but failed 
in their effort. 

96. " And while they went to buy, the bridegroom 
came, and they that were ready went in with him to the 
marriage ; and the door was shut" v. 10. 

While they went to buy represents a separation 
of the two classes, and it fulfils the saying of the 
prophet : " Then shall ye return, and discern 
between the righteous and the wicked, between him 
that serveth God and him that serveth him not." 
Mai. iii : 18. While the foolish were absent from 



The Last Warning. 108 

the wise, "the bridegroom, came." This event 
proves the correctness of the midnight cry, and the 
faith of the advent body respecting it. The mar- 
riage represents the eternal union of all the 
redeemed with Christ, to take place at his coming. 
Those that were ready, were those that were " look- 
ing," (Heb. ix: 28),and "watching," (Rev. xvi :15), 
and waiting for him, (1 Thess. i : 10), and loving 
his appearing; (2 Tim. iv: 8), and being clothed 
with the wedding garment, (Matt, xxii : 11), they 
went in with him to the marriage. The door is 
Christ, (Jno. x. 8 : 9). To shut the door represents 
the way to God as eternally closed, the spirit's 
call ended ; mercy finished, and hope to the world 
forever perished. There is, therefore, no period of 
probation after the advent, as an eternal fixedness 
of character, (Rev. xxii : 11), to all mankind occurs 
when the door is shut. Between the beginning of 
the cry at midnight and the end of human proba- 
tion, there appears to be but a very brief space, and 
so is fulfiled the saying of the apostle. "For he 
will finish the work, and cut it short in righteous- 
ness ; because a short work will the Lord make upon 
the earth." Rom. ix : 28. 

97. " Afterward came also the other virgins, saying, 

Lord, lord open unto us. Bat he answered and said, 

Verily, L say unto you, I know you not." vs. 11, 12. 

The return. of the virgins after the close of hu- 



lOJf Our Lord's Prophecy. 

man probation represents the last public exhibition 
of their folly. For the first time they apply unto 
the Lord heartily for salvation. Up to this point, 
they had depended entirely upon human agency to 
secure the needed salvation and had failed, now 
they seek Christ in earnest. Most probably they 
had run from meeting to meeting, to obtain through 
religious forms a satisfactory feeling that should 
quiet their dread apprehensions, and instead of 
submitting all to God as sinners, they sought to 
obtain the blessing of peace, as saints. 

Their prayer, " Lord, Lord, open unto us," is a 
touching moan of keen despair; thus "many, I say 
unto you, will seek to enter in, and shall not be able. 
When once the master of the house is risen up, and 
hath shut to the door,and ye begin to stand without, 
and to knock at the door, saving, Lord, Lord, open 
unto us; then he shall answer and say unto you, I 
know you not whence ye are." Luke xiii : 24, 25. 

The answer of our Lord to their importunate 
prayer, relates to past time, to the time of mercy 
and free salvation, as during that period he never 
knew them to pray as they then praj T ed. If they 
had done so then, they would have obtained instant 
admission, now too late. Astonished at this, they 
reply, "have we not prophesied in thy name ? and 
in thy name cast out devils ? and in thy name done 
many wonderful works ? " To this self-righteous 
pleading there is but one answer, "'I never knew 



The Nobleman' } s Journey. 105 

you," to do these miracles, and good deeds by the 
Spirit, " depart from me, ye that work iniquity." 
Matt, vii : 22, 23. 

98. " Watch, therefore, for ye know neither the day 
nor the hour wherein the Son of man comethP v. 13. 

To watch is to note the spiritual state of the 
mind and of passing events. This was to be done 
in consideration of the preceding biographical and 
historical record. To watch the spiritual needs of 
the soul, that it is securely resting in the full peace 
of Christ; of the passing events, that our proxim- 
ity to the judgment might be the more clearly un- 
derstood. 

These considerations were enjoined because the 
time of our Lord's appearing could not be fore- 
known to a definite fraction. This fact being illus- 
trated by the closing scenes of the parable of the 
virgins. 

This concludes our Lord's answer to the disci- 
ples' second question, and he completes his predic- 
tions with an historical parallel to these questions, 
that embraces the whole dispensation. 

THE NOBLEMAN'S JOURNEY. 

c< For the kingdom of heaven is as a man travelling into a 
far country who called his own servants, and delivered nnto 
them his goods. And unto one he gave five talents, to an- 
other two, and to another one ; to every man according to 



106 Our Lord's Prophecy. 

his several ability ; ' and commanded the porter to watch." 
(Mark). vs. 14, 15. 

There is a general parallel to this subject in 
Luke xix : 11-27. 

99. " For the kingdom of heaven is as a man travel- 
ling into afar country. v. 14. 

The subject matter of this parable relates to the 
Head of the New Covenant, and is founded upon 
a political custom of the Roman empire. When a 
nobleman or a prince became heir to a crown, he 
repaired to Rome, presented his claims, was 
crowned by the Senate, and thus invested, re- 
turned to his dominions to assume the duties and 
honors of his royal station. Thus it was with our 
Lord, he being a royal Prince, (Acts v: 31), and 
sole heir to an elective crown, (Ps. xxi : 3, Luke i : 
32), it became necessary for him to depart for the 
seat and throne of universal empire (Heb. xii : 22 
-24), " to receive for himself a kingdom and to 
return." Luke xix : 12. 

100. " Who called his own servants, and delivered 
unto them his goods" * v. 14. 

To call a servant, is to invest him with official 
authority, to act in the name of his patron. (2 Cor. 
v: 20). His goods represent, the truths, gifts, and 
institutions of the gospel. These were bestowed 
upon the servants, in the following official order. 



The Nobleman's Journey. 107 

101. " And unto one he gave five talents" v. 15. 

This being the highest official position, it relates 
to the office of Apostles. (1 Cor. .xii: 28). Of 
these there were but just twelve. (Rev. xxi: 14). 
They were to communicate to mankind the princi- 
ples and ordinances of the gospel by an infallible 
inspiration, (Jno. xiv: 26), and they were to con- 
firm them, by unlimited miracles. (Jno. xiv : 12). 
They were favored with visions, (Acts xvi : 9), and 
with trances, (Acts x: 10), and were sometimes 
transported to other places. (Acts viii : 39, 40). 

102. " And to another two." v. 15. 

This being the second station in official capacity, 
it relates to the office of Prophets. (1 Cor. xii : 28). 
They were to communicate the revealed will of 
God to man, through partial inspiration. (Acts xiii : 
1). They were subsequently ranked with evange- 
lists and pastors, but standing first among them. 
(Eph. iv: 11). Of this class were Timothy, (2 Tim. 
iv : 5), and Titus (i : 5). 

103. " And to another one." v. 15. 

This being the third in official rank, it relates to 
the office of a Teacher. (1 Cor. xii : 28). This 
office having been perverted to secular pursuits, it 
became obsolete from the beginning. 

101/.. "And to every man aceording to his several 
ability" v. 15. 



108 Our Lord's Prophecy. 

This bestowment relates to the various gifts and 
minor offices of the general body of the Church, such 
as " miracles, then gifts of healings, helps, govern- 
ments, diversities of tongues." 1 Cor. xii : 28. 
These offices require men of marked ability as lay- 
men, and in consequence many from this class 
have elevated themselves into the ministry. 

105. " And commanded the porter to watch" 
(Mark). v. 15. 

To watch is to note the fulfilment of prophetic 
truth, therefore the office of the Porter is to ex- 
pound prophecy. Through his teachings the 
Church is to come to the unity of the faith. (Nos. 
92 : 93). His appearance to the household being 
absolute proof of the close of this dispensation. 
(No. 54). Having thus " set the members every 
one of them in the body as it hath pleased him," 
(1 Cor. xii : 18), he proceeds to give his 

INSTRUCTIONS TO THE PORTER. 

" Watch therefore : for ye know not when the master of 
the house cometh, at even, or at midnight, or at the cock- 
crowing, or in the morning : lest coming suddenly he find 
you sleeping. And what I say unto you, I say unto all, 
watch," (Mark) and straightway took his journey." v. 15. 

This relates to the general and personal duties 
of the household Porter. 

106. " Watch therefore : for ye know not when the 
master of the house cometh, at even." (Mark.) v. 15. 






Instructions to the Porter. 109 

This evening was the first watch of the night, 
from six to nine o'clock, and represents a period 
of about five hundred years, from the apostolic age 
to the subdivision of the western empire of Rome. 
The Porter must note the events of the evening, 
for the master may come in the first watch. The 
events of the evening were The False Messiahs, 
Religion by the Sword, National Judgments, Per- 
secution by the Jews, Apostasy of the Church, This 
Gospel of the Kingdom, The Dispersion of the 
Jews, and the Persecution by the Romans. But 
the Master came not during the first watch. 

107. « Or at midnight" (Mark.) v. 15. 
The midnight was the second watch, from nine 

to twelve o'clock, but practically from nine till 
past three o'clock, and represents a period of about 
one thousand years, from the elevation of the Ro- 
man Pontiff by Justinian, to the Great Reforma- 
tion of the sixteenth century. The Porter must 
note the events of this watch for the Master may 
come " in the second watch." (Luke xii : 38). 
The events of this watch were, the continuation of 
The False Messiahs, Religion by the Sword, This 
Gospel of the Kingdom, National Judgments, and 
Persecution by the Romans. But the Master came 
not during this watch. These two watches cover 
the answer to the disciples' first question. 

108. " Or at the cock-crowing" (Mark). v. 15. 



110 Our Lord's Prophecy. 

This was the third watch of the night, from the 
first omens of day to full daylight, and represents 
a period of about three hundred years, from the 
establishment of religious liberty in Europe, to the 
Advent movement in 1843. The Porter must note 
the events of this watch, for the Master may " come 
in the third watch. " (Luke xii : 38). The events 
of this watch were Spiritualizers of the Advent, 
Signs of the end, This Gospel of the Kingdom, and 
The Last Generation. But the Master came not 
during the third watch. 

109. " Or in the morning" (Mark). v. 15. 

The morning watch w&s the fourth and last 
watch of the night : it began with the daylight and 
ended at sunrise, and it represents the period of 
the Last Generation, from about 1843 to the end 
of the world. The Porter must note the events of 
this watch, for the master will come unto us " in 
the fourth watch of the night," (Matt, xiv: 25). 
not as he came to the disciples, but in the clouds 
of heaven. The events of this watch were, The 
Spiritualizers of the Advent, Signs of the End, The 
Advent of the Son of God, The Last Generation, 
This Age and that of Noah, Ready and Watching, 
The Household Servants, Expectation of the 
Church, and the Last Warning. That he would 
come in the fourth watch, could not be known till 
the watch had fully arrived. (No. 64.) To these 



Instructions to the Porter. Ill 

general instructions our Lord adds a particular one. 

110. " Lest coming suddenly he find you sleeping" 
(Mark.) v. 15. 

To be sleeping is a state of apostasy, and this 
being the condition of the Church, (No. 91,) the 
Porter must not be found like them. And lest the 
Master should come unexpectedly and find the 
Porter thus, it is implied what he must do — "Watch. 
He must comprehend prophetic events and firmly 
adhere to spiritual life. But this constant adhere- 
ence to the primitive faith of the gospel, would 
separate him in a measure from his brethren. 
This would make him the target of secret malice 
or of open vituperation to the careless worshipers 
of the household. Alone therefore upon the watch 
tower, (Is. xxi : 8), he must be ready to announce 
to the household within the opening day, and the 
advent of the glorious " Morning Star." (Rev. 
xx : 16). A different course from this might have 
proved fatal not only to himself, but also to the 
entire Church. (Fo. 91). 

111. "And what I say unto you, I say unto all, 
watch." (Mark). v. 15. 

The same duty of watchfulness, and of primitive 
piety that is required of the Porter, will henceforth 
be required of the members and teachers of the 
household, as without it none can hope to be saved. 



112 Our Lord's Prophecy. 

(Heb. ix : 28). Therefore the time has now come 
for the members of the Church to arise and trim 
their lamps. Let your conduct henceforth bespeak 
every item of your faith. This completes the in- 
structions to the Porter, all was now arranged for 
his departure. 

112. " And straightway took his journey." v. 15. 

Having been " seen of them forty days, and 
speaking of the things pertaining to the kingdom 
of God, 55 Acts i: 4, "he led them out as far as 
Bethany, and lifted up his hands and blessed them. 
And it came to pass, while he blessed them, he was 
carried up into heaven. 55 Luke, xxiv : 50-51. 
" And a cloud received him out of their sight. 55 
Acts, i : 9, . This was in the presence of " above 
five hundred brethren. 55 1 Cor. xv : 6. 

THE OCCUPYING SERVANTS. 

" Then he that had received the five talents, went and 
traded with the same, and made them other five talents. 
And likewise he that had received two, he also gained 
other two. But he that had received one went and digged in 
the earth, and hid his lord's money." vs. 16-18. 

This relates to the general success of the house- 
hold servants, prior to the great movement of 1843 
-4. (No. 78). 

113. " Then he that had received the jive talents 
went and traded with the same and made them other jive 
talents" v. 16. 



The Occupying Servants. 113 

-V. 

This servant represents the apostles. (No. 101). 
They made of the goods entrusted to them, "five 
other talents." Divine light produced in them 
divine fruits, (Gal. v: 22), and thus fulfiled per- 
fectly the divine requirement of the Master. (Jno. 
xv : 16). 

114> " And likewise he that had received tivo, he also 
gained other two" v. 17. 

This servant represents the prophets, evangelists 
and pastors of the general Church. (No. 102). 
These also gained two other talents beside those 
entrusted to them. Less light produced less fruit, 
but as the proportion is the same, the divine will 
must be equally satisfied. 

115. " Bat he that had received one went and digged 
in the earth, and hid his lord's money." v. 18. 

This servant represents the unfaithful teacher. 
(No. 103). To dig in the earth, is to neglect the 
gift entrusted to him, and to turn his attention to 
secular objects. This entirely deprived the house- 
hold of this gift. Luther and Baxter attempted to 
institute it in their days, but failed. And in our 
times the attempt has subsided into Sunday schools, 
but as these are a secular institution, it not only 
desecrates the Sabbath, but completes the predicted 
failure. The gift lies buried in the earth. Stand- 
ing now upon the last fragment of time, we anx- 
iously await 



114 Our Lord's Prophecy. 

THE RETURNING KING. 

" After a long time the lord of those servants cometh, and 
reekoneth with them. And so he that had received five tal- 
ents came and brought other five talents, saying, Lord, thou 
deliveredst unto me five talents ; behold, I have gained be- 
side them five talents more. His lord said unto him, Well 
done, thou good and faithful servant ; thou hast been faithful 
over a few things, I will make thee ruler over many things : 
enter thou into the joy of thy lord. He also that had re- 
ceived two talents came and said, Lord, thou deliveredst 
unto me two talents ; behold, I have gained other two talents 
beside them. His lord said unto him, Well, done, good and 
faithful servant ; thou hast been faithful over a few things, 
I will make thee ruler over many things : enter thou into 
the joy of thy lord. Then he which had received the one 
talent came and said, Lord, I knew thee that thou art an hard 
man reaping where thou hast not sown, and gathering where 
thou hast not strewed, and I was afraid and went and hid 
thy talent in the earth; lo there thou hast that is thine. His 
lord answered and said unto him, Thou wicked and slothful 
servant, thou knewest that I reap where I sowed not, and 
gather where I have not strewed ; thou oughtest, therefore, 
to have put my money to the exchangers, and then at my 
coming I should have received mine own with usury. Take 
therefore the talent from him, and give it unto him which 
hath ten talents. For unto every one that hath shall be 
given, and he shall have abundance ; but from him that hath 
not shall be taken away even that which he hath. And cast 
ye the unprofitable servant into outer darkness ; there shall 
be weeping and gnashing of teeth." vs. 19-30. 



The Returning King, 115 

This subject relates to the reward of the house- 
hold servants at the advent and resurrection ,. for 
he " shall judge the quick and the dead at his ap- 
pearing and his kingdom." 2 Tim. iv: 1. 

116. " After a long time the lord of those servants 
Cometh^ and reckoneth with them" v. 19. 

"After a long time," refers to the space between 
his first, and his second advents. The precise 
period not being given, the term is nearly com- 
pleted, as eighteen hundred and forty years have 
already passed away since he left the earth. 

"The lord of those servants cometh." This is 
in accordance with his promise, "I will come 
again, and receive you unto myself; that where I 
am, there ye may be also." John xiv: 3. His 
return is described in Nos. 55-60. 

He then reckons with his servants. To reckon, 
is to make a settlement, to end the account. The 
parallel to this is found in Luke xix : 15. " And 
it came to pass that when he was returned, having 
received the kingdom, then he commanded those 
servants to be called unto him, to whom he had 
given the money, that he might know how much 
every man had gained by trading." Thus the 
reward is not given at death, but after our Lord's 
return from heaven. (Luke xiv : 14). 

117. " And so he that had received five talents came 
and brought other five talents, saying, Lord, thou deliver- 



116 Our Lord's Prophecy. 

edst unto me Jive talents, behold, I have gained beside 
them five talents more. Sis lord said unto him, Well 
done, thou good and faithful servant ; thou hast been 
faithful over a few things, I will make thee ruler over 
many things : enter thou into the joy of thy Lord." 

vs. 20-21. 

This servant represents the first disciples. They 
gave up their account with the remark, " I have 
gained beside them five talents more." This fulfils 
the saying of Paul : " So then every one of us 
shall give account of himself to God." Rom. xvi : 
12. The phrasology of this form of judgment, 
represents an animated continuation of conscious 
being, during the interval between death and the 
resurrection. This fact is proved by the historic 
illustration of this point in the case of the rich 
man and Lazarus. (Luke, xvi : 19—31). 

The divine approval, " Well done, thou good 
and faithful servant," represents their acceptance 
and justification at the last day. He had done 
well; he was good; he was faithful. These essen- 
tial ingredients to salvation were theirs. It is upon 
these facts that judgment is based. 

The " rule over many things," and the "joy of 
his lord," represent the exalted state this class of 
servants will occupy in the kingdom of God. (Luke 
xxii: 28-30). 

118. " lie also that had received two talents came and 



The Returning King. 117 

said, lord, thou deliveredst unto me two talents, behold, 
I have gained two other talents beside them. Sis lord 
said unto him, Well done, good and faithful servant ; 
thou hast been faithful over a few things, I will make 
thee ruler over many things ; enter thou into the joy of 
thy lord." vs. 22, 23. 

This servant represents the ministry from the 
apostolic age to the present generation. They de- 
liver up their account saying, thou gavest " me 
two talents," " I have gained two other talents 
beside them." Perfect consciousness of past time 
was theirs also, and it is inferred from the tenor of 
the record that they had continued alive. This is 
in accordance with the teachings of inspiration, 
(Luke 8 : 52; Jno. 11: 12), as sleep, is uninter- 
rupted life. 

The response from their lord, " Well done, good 
and faithful servants," evinces his pleasure and 
satisfaction at the results of their efforts. They 
too had done well, and were good, and had been 
faithful. A good foundation for a happy reward. 

The reward, " I will make thee ruler over many 
things, enter thou into the joy of thy lord," repre- 
sents their station in the kingdom of God. The 
first class were kings, and these obtain a royal 
priesthood, the next station to the throne. ( Rev. 
i. 6). Their office being proportionate to their sta- 
tion and calling here. 



118 Our Lord's Prophecy. 

119. " Then he ivhich had received the one talent 
came and said, lord, I knew thee that thou art a hard 
man, reaping where thou hast not sown, and gathering 
where thou hast not strewed" v. 24. 

This servant represents the third class, those 
who refuse to occupy upon the gift of God. The 
reasons, assigned by this servant are, he knew his 
lord to be " a hard man." A hard man represents 
a relentless, unfeeling and obstinate person, fully 
determined to gratify his own feelings or purposes. 
This appears to be the idea this servant had of the 
will of God, as presented in the plan of redemption. 
Another reason was, he " reaped where he sowed 
not." To reap where one has not sowed, is to 
require persons to labor for our good for nought. 
This was this servant's idea, respecting giving our 
time for the service of God. 

The third reason was, he " gathered where he 
had not strewed." To gather where we have not 
strewed, is to tax others for our support. This 
was his view of supporting the institutions of the 
gospel. To require time, talent, and money for 
the interests of the gospel, this servant felt was 
hard, he would not stand it, it was against his feel- 
ings, purse and interests. He next informs the 
master what he did do. 

1W. " And I was afraid, and went and hid thy 
talent in the earth : lo there thou hast that is thine." v. 25. 



The Returning King. 119 

"I was afraid," this is his last reason. To fear 
to perform the requirements of God, is to distrust 
his care and his word, and by looking at external 
circumstances to dread the results. This is super- 
stitious unbelief. God had promised temporal and 
spiritual, and eternal good to the obedient, with 
persecution : (Mark x : 29, 30,) but this servant dare 
not trust him, being afraid of results. " I hid thy 
talent in the earth." To hide the gift of God in 
the earth, is to engage in earthly or secular pur- 
suits, to the exclusion of divine things. He digged 
in the earth, thereby he hid his lord's money. He 
kept it securely secreted. He returns it again 
with the remark, " thou hast that is thine." If he 
had not done anything, he thought his lord had 
not lost anything, and so he assumes a show of 
care and honesty, he returns it just as good as he 
received it. Deluded soul, how blighted his spirit- 
ual discernment. 

121. " His lord answered and said unto him, Thou 
wicked and slothful servant, thou knewest that I reap 
where I sowed not, and gather where I have not strewed : 
thou oughtest therefore to have put my money to the ex- 
changers and then at my coming I should have received 
mine own with usury " vs. 26, 27. 

That this unoccupying servant was both wicked 
and slothful appears from his own confession, and 
he stood convicted upon his own testimony. The 



120 Our Lord's Prophecy. 

parallel in Luke xix : 22 reads : " Out of thine own 
mouth will I judge thee, thou wicked servant." 
" Thou oughtest therefore to have put niy money 
to the exchangers." Religious exchangers represent 
those who speculate in divine things for personal ad- 
vantage. It might have been better for this servant 
to have done this than to entirely neglect his duty. 
But he did nothing. " Then at my coming I 
should have received mine own with usury." To 
cultivate the divine gift bestowed upon us will 
benefit some one, and will thus indirectly redound 
to the glory of God as said the apostle : " Some 
indeed preach Christ even .of envy and strife; and 
some also of good will, * * *-* notwithstanding, 
every way, whether in pretence or in truth, Christ 
is preached; and I therein do rejoice, yea, and 
will rejoice." Phil, i: 15, 18. But the unprof- 
itable servant did nothing, and being self con- 
demned, the king proceeds to pass judgment upon 
him. 

122. a Take therefore the talent from him, and give 
it unto him which hath ten talents. For unto every one 
that hath shall be given, and he shall have abundance ; 
but from him that hath not shall be taken away even that 
which he hath. And cast ye the unprofitable servant into 
outer darkness ; there shall be weeping and gnashing of 
teeth:' vs. 28-30. 

To take " the talent from him, and give it unto 



The Returning King. 121 

him which hath ten talents," represents his rejec- 
tion and official degradation. Every divine gift 
bestowed here is necessary to the divine economy 
hereafter, and therefore it is given to that class ca- 
pable of exercising its functions in the glorified 
state. 

To cast " the unprofitable servant into outer 
darkness," represents the execution of the divine 
will by the angelic host, for " they shall gather out 
of his kingdom all things that ofiend, and them 
which do iniquity ; and shall cast them into a fur- 
nace of fire." Matt, xiii 41, 42. Thus the wick- 
ed " shall be driven from light into darkness, and 
chased out of the world." Job xviii : 18, and also 
Jude 13, and 2 Peter ii : 17. 

The " weeping and gnashing of teeth," repre- 
sents their sorrow and wretchedness in the world 
to come. Denuded of the light and religious 
knowledge given them, their loss can only be re- 
alized as the thought of it eternally wells up for 
reflection. Had this wicked servant been afraid of 
this retribution as he was to spend his time and 
money, he would have securely escaped this eternal 
calamity. But he clung to the world, and still 
hoped for a good end. Having thus portrayed the 
judgment of his servants, our Lord proceeds to de- 
lineate that of mankind. 



122 Our Lord's Prophecy. 

THE JUDGMENT OF THE WORLD. 

' 1. THE ARRAIGNMENT. 

" When the Son of man shall come in his glory, and all the 
holy angels with him, then shall he sit upon the throne of his 
glory; and before him shall be gathered all nations ; and he 
shall separate them one from another, as a shepherd divideth 
his sheep from the goats; and he shall set the sheep on his 
right hand, but the goats on the left." vs. 31-33. 

This subject is a continuation of the parable of 
the Nobleman's journey. (No. 99). 

128. " When the Son of man shall come in his glo- 
ry." v. 31. 

As the subject of the returning king is the first 
item in the judgment of the world, that fact is in- 
cluded in this description. His coming in his glory 
refers to his second advent as described in Nos. 56, 
57, 58. 

124.. " And all the holy angels with him." v. 31. 

His return again to the earth — the scene of his 
childhood and sufferings, is to be attended by " all 
the holy angels," as was described in Nos. 59, 60. 

125. " Then shalt he sit upon the throne of his glo- 
ry." « v. 31. 

To sit upon the throne of his glory, represents 
his personal millennial reign, (Rev. xx : 4), " for he 
must reign till he hath put all enemies under his 
feet." And " when he shall have put down all 



The Judgment of the World. 128 

rule, and all authority and power," which includes 
the last judgment, then he shall deliver u up the 
kingdom to God, even the Father." 1 Cor. xv : 
25, 24. Possessing by divine right supreme au- 
thority over the world, (Acts xvii : 31) he is both 
judge and king. 

126. " And before him shall be gathered all nations." 

v. 32. 
For all nations to be gathered before him, repre- 
sents an assembled universe; all the various fami- 
lies of our first parent, Adam. This event is at 
the close of the millennial reign. (Rev. xx : 11-13). 

127. " And he shall separate them one from another 9 
as a shepherd divideth the sheep from the goats." v. 32. 

To separate them one from another, represents 
the dissolution of the organic bonds of society, and 
the ties of consanguinity. God being the Auth or 
of the domestic relation, (Matt, xix : 4-6), he has 
the right to abolish it. Single and alone " we must 
all appear before the judgment seat of Christ, that 
every one may receive the things done in his body, 
according to that he hath done, whether it be good 
or bad." 2 Cor. v: 10. 

128. " And he shall set the sheep on his right hand." 

v. 33. 

To be set on the right hand, represents the place 
of honor and salvation. (Eph. i : 20). This re- 



12 Jf Our Lord's Prophecy. 

deems his promise, " My sheep hear my voice and 
I know them, and they follow me ; and I give unto 
them eternal life; and they shall never perish, 
neither shall any man pluck them out of my hand." 
Jno. x: 27. 

129. « But the goats on the left: 9 v. 33. 

The goats represent those who refuse either to 
hear the shepherd's voice, or to follow him ; and 
their place on the left hand, evinces their shame 
and rejection. These are the refuse of mankind. 
(Matt xiii : 48). The human family being thus 
judicially arraigned, the King proceeds to render 
judgment. 

2. THE ACQUITTAL OF THE SHEEP. 

" Then shall the king say unto them on his right hand, 
Come ye blessed of my Father, inherit the kingdom prepared 
for you from the foundation of the world ; for I was an hun- 
gered, and ye gave me meat; I was thirsty, and ye gave me 
drink ; I was a stranger, and ye took me in ; naked and ye 
clothed me ; I was sick, and ye visited me ; I was in prison, 
and ye came unto me." vs. 34-36. 

The terms of this justification are given in gen- 
eral, being based upon the general conduct of the 
ecclesiastical body. 

130. " Then shall the king say unto them on his right 
hand y Come ye blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the world." v. 34. 

" The kingdoni "prepared from the foundation of 



The Judgment of the World. 125 

the world/' includes the general reward given to 
the just. From the earliest period, it had been 
held out to them, as " an inheritance incorrupti- 
ble, and undefiled, and that fadeth not away, re- 
served in heaven for you, who are kept by the 
power of God through faith unto salvation, ready 
to be revealed in the last time." 1 Peter, i : 4, 5. 
Hence salvation in the kingdom, has been the 
prime motive of faith and obedience, through all 
the pilgrim journey. The Promises embraced it; 
(Rom. iv: 13), the Gospel confirmed it; (Mark i: 
15), and the Church have prayed for it, (Matt, vi : 
10), and are now invited to inherit it, as the consum- 
mation of her ardent hope — their heirship to the 
inheritance, being founded upon a the following mer- 
itorious acts. 

131. "For I was an hungered, and ye gave me meat." 

v. 35. 

To feed the hungry, represents Christian kind- 
ness. This was commanded, (Is. lviii : 7), and was 
personally done to our Lord, when he said to the 
disciples, " Have ye here any meat? And they 
gave him a piece of broiled fish, and of an honey- 
comb. And he took it, and did eat before them." 
Luke, xxiv : 41-43. 

132. "I was thirsty, and ye gave me drink." v. 35. 

To give drink to the thirsty, represents Christian 
courtesy. As a substitute for a personal act to our 



126 Our Lord's Prophecy. 

Lord, he enjoined that " whosoever shall give you a 
cup of water to drink in my name/' because ye 
belong to Christ, " verily I say unto you he shall 
in no wise lose his reward." Matt, x: 42. 

133. " I was a stranger, and ye took me in." 

v. 35. 

To entertain strangers represents Christian hospi- 
tality. This was done personally to our Lord, when 
at Emmaus "he made as though he would have 
gone further. But they constrained him, saying 
Abide with us : for it is toward evening, and the 
day is far spent. And he went in to tarry with 
them." Luke, xxiv : 28, 29. 

13^. "Naked and ye clothed me." v. 36. 

To clothe the naked, represents Christian benev- 
olence* The act analogous to this was done by 
Joseph of Arimathea, and Nicodemus, members 
of the Jewish Senate, for " they took the body of 
Jesus, and wound it in linen clothes with the spices, 
as the manner of the Jews is to bury." Jno. xix: 
38-40. To clothe the naked, was a divine com- 
mand, (Is. lviii : 7) and an ancient Christian practice. 
(Job. xxxi: 19). 

135. " I was sick, and ye visited me" v. 36. 

To visit the sick, represents Christian sympathy. 
The act analogous to this was performed by Mary 
the sister of Lazarus, when she took " a pound of 



The Judgment of the World. 127 

ointment of spikenard, very costly, " (Jno. xii : 3), 
" and poured it on his head," our Lord remarking, 
" she is come beforehand to anoint my body for the 
burying." Mark, xiv : 3, 8. From thenceforth it 
was instituted as a Christian rite. (Jas. v:14, 15). 

136. " I was in prison, and ye cameunto me." v. 36. 

To visit those under arrest represents Christian 

charity. This was accomplished by John and 

Peter, (Jno. xviii : 15, 16), who visited the hall of 

the high[priest, " to see the end." (Matt. 26 : 58). 

The same Christian grace was acted by Onesipho- 

rus, when Paul was a prisoner at Rome, (2 Tim. i : 

16-18) and for whom the apostle prays," that he 

may find mercy of the Lord in that day." Such 

were the righteous acts performed to our Lord or 

to his disciples, by the assembled sheep on his right 

hand. 

3. EEPLY OF THE SAVED. 

" Then shall the righteous answer him, saying, Lord, when 
saw we thee an hungered, and fed thee? or thirsty, and gave 
thee drink? when saw we thee a stranger, and took thee in? 
or naked, and clothed thee ? or when saw we thee sick, or in 
prison and came unto thee? Then the king shall answer and 
say unto them, Yerily I say unto you, Inasmuch as ye have 
done it unto one of the least of these my brethren, ye have 
done it unto me." vs. 37-40. 

It was an ancient custom in Oriental Law, that 
any person who should be arraigned before a judi- 



128 Our Lord's Prophecy. 

cial tribunal, should have the right of reply to the 
charges preferred against him. (Actsxxv: 16). 
This just item is an ingredient in the divine govern- 
ment, and exemplified in the judgment of the 
world. The point raised by the just, was in rela- 
tion to the acts said to be personally done to our 
Lord. Such acts were required by the divine gov- 
ernment, but " When saw we thee " in these vari- 
ous conditions and relieved your wants ? Our Lord 
meets the case, upon the just grounds of Christian 
union, " Inasmuch as ye have done it unto one of 
the least of these my brethren, ye have done it 
unto me." 

4. CONDEMNATION OF THE GOATS. 

" Then shall he say also unto them on his left hand, Depart 
from me, ye cursed, into everlasting fire, prepared for the 
devil and his angels ; for I was an hungered, and ye gave me 
no meat ; I was thirsty and ye gave me no drink ; I was a 
stranger and ye took me not in ; naked and ye clothed me 
not : sick and in prison and ye visited me not." vs. 41-43 . 

The grounds upon which the condemnation of 
the wicked were founded, had respect to their 
general conduct, and their utter failure to meet the 
requirements of the divine law; this is proved by 
the subjoined facts. 

137. " Then shall he say also unto them on his left 
hand. Depart from rne, ye cursed, into everlasting fire " 

v. 41. 



The Judgment of the World. 129 

This class were cursed for their disobedience to 
the law, (Gal. iii : 10), and to the gospel, (2 Thess, 
i : 9, 10), which had been revealed unto them as 
the just demands of the divine government. (Rom, 
i : 19, 28, 32). They were commanded to depart 
" into everlasting fire/' which represents the dismal 
place of their future abode. (No. 122). 

138. " Prepared for the devil and his angels" v. 41, 

The devil and his angels, are the angel spirits 
that " left their own habitation " contrary to the 
divine command, and thus lost " their first estate." 
(Jude 6). And the same punishment prepared for 
this class of disobedient spirits, is to be inflicted 
upon the finally impenitent among mankind. But 
as corporal or physical punishment is unsuited to the 
nature of angels, the future punishment of both 
classes is to be spiritual. This is clear from the 
following facts. The sin of Adam brought upon 
the world disease, physical suffering, and corporal 
death ; and these afflictions were entailed upon the 
human family during their probationary state ag a 
blessing. (Gen. iii : 17-19), The righteousness of 
Christ took away that " sin of the world," (Jno, 
i : 29) and its physical consequences. (Matt, viii ? 
17, Heb. ii : 9.) And as mankind are all raised 
" in Christ," (1 Cor. xv : 22), each son and daughter 
of Adam, is constituted a new physical creature, 
(2 Cor, v : 17). The wicked being thus free from 



ISO Our Lord's Prophecy. 

the physical disabilities of the fall, they will only 
suffer for their own individual sins. Those sins the 
judge proceeds to enumerate. 

189. u For I was an hungered and ye gave me no 
meat." ' v. 42. 

To refuse to feed the hungry represents a lack of 
Christian kindness. Instead of kindness " they 
violently take away flocks and £eed thereof. They 
turn the needy out of the way; the poor of the 
earth hide themselves together." Job xxiv : 2--4,6. 
For this the oppressed cry unto God. ( Jas. v : 4). 

lJfi. " I was thirsty and ye gave me no drink." 

v. 42. 

To refuse to give the thirsty drink represents a 
lack of Christian courtesy. This act was personally 
done to our Lord by a woman of Samaria. (Jno. 
iv : 7, 28). And while preaching to this class for 
their salvation, the apostle was obliged to say, 
" Even unto this present hour, we both hunger and 
thirst,/ 1 Cor. iv : 11. They treated their work- 
men in the same way. (Job xxiv : 11). 

141. " I was a stranger and ye took me not in" 

v. 43. 

To refuse to entertain the kindly stranger, evinces 
a lack of Christian hospitality. This was done 
personally to our Lord by " a village of the Sama- 
ritans." (Jno. ix : 51--54). God will be a swift 



The Judgment of the World. 131 

witness against those that, thus "turn aside the 
stranger from his right." Mai. iii : 5. 

1^%. " Naked and ye clothed me not" v. 43. 

To not clothe the naked represents a lack of 
Christian benevolence. Instead of clothing our 
Lord, " they parted his garments, casting lots upon 
them, what every man should take. 5 ' Mark xv: 
24. This was their general character for they 
caused " the naked to lodge without clothing, that 
have no covering in the cold. They are wet with 
the showers of the mountains, and embrace the 
rock for want of shelter. They pluck the father- 
less from the breast, and take a pledge of the poor, 
they cause him to go naked without clothing." Job 
xxiv : 7-9. 

1]$. " Sick and in prison and ye visited me not" 

v. 43. 

To not visit. the sick, or those under arrest, rep- 
resents a lack of Christian sympathy and charity. 
The Jews and Roman soldiers, when our Lord 
was crucified, derided and mocked his dying ago- 
nies. (Luke xxiii : 35, 36). The wicked of past 
ages were equally unfeeling. (Job xxx: 10-14). 
And when Paul was arraigned before the Roman 
emperor, he says, " At my first answer no man 
stood with me, but all men forsook me : I pray 
God that it may not be laid to their charge." 2 
Tim. iv. 16. Thus failing in every Christian grace, 



132 Our Lord's Prophecy. 

tliey stood most justly condemned, but even then 
they seek self-justification. 

5. REPLY OF THE LOST. 

" Then shall they also answer him, saying, Lord, when 
saw we thee an hungered, or athirst, or a stranger, or naked, 
or sick, or in prison, and did not minister unto thee ? Then 
shall he answer them, saying, Verily I say unto you, Inas- 
much as ye did it not to one of the least of these, ye did it 
not to me." vs. 44, 45. 

The same chance to plead is allowed to the vil- 
est, as well as the best of mankind, before the im- 
partial tribunal of God; righteousness being " the 
habitation of his throne." (Ps. xcvii : 2). As but 
a few of the wicked personally knew our Lord 
while here below, they triumphantly ask, " When 
saw we thee," in these various conditions " and 
did not minister unto thee ?" But our Lord re- 
plies, " Inasmuch as ye did it not to one of the 
least of these, ye did it not to me." They might 
have done it to the great, but they neglected and 
despised the least, and as judgment is based upon 
one law, these must be condemned by the same 
law that justified the righteous. This brings us to 

6. EXECUTION OF THE JUDGMENT. 

"And these shall go away into everlasting punishment; 
but the righteous into life eternal." v. 46. 

The first clause of this subject is a continua- 
tion of the preceding one, and refers to the 



The Judgment of the World. 138 

punishment of the lost. Everlasting punishment, 
represents the future life, or condition of those 
out of Christ, it b£ing the legitimate effect of the 
transgression of the divine law. The law given to 
mankind is spiritual; (Rom. vii : 12,14), and so 
must their rewards be spiritual; that of the wick- 
ed, being " Indignation and wrath, tribulation and 
anguish, upon every soul of man that doeth evil ; of 
the Jew first, and also of the Gentile." Rom. ii : 9. 
This condition of mind being everlasting, it is eter- 
nal reprobation, a state of being beyond the reach 
of hope, of mercy, of compassion, or of relief during 
the countless cycles of eternity. To explain it 
away, or to disbelieve it, would only paralyze the 
chances of escape. The Lawgiver and King has 
described the execution of the sentence ; from 
this there is no appeal. 

144- " But the righteous into life eternal ". v. 46. 

Eternal life, represents spiritual mindedness, and 
peace, (Rom. viii : 6), a state of full and unending 
communion and unity with the Divine Being. (Jno. 
xvii : 3). Thus the final reward of the saved is also 
spiritual; being, " glory, honor, and peace, to every 
man that worketh good ; to the Jew first, and also 
to the Gentile". Rom. ii : 10. The " righteous- 
ness, and peace, and joy in the Holy Ghost," 
Rom. xiv: 17, of the saved runs parallel with the 
punishment of the lost, both being unending. 



lSJf. Our Lord's Prophecy. 

This completes this chain of the Prophecy, and 
closes the historic predictions of our Lord. 

It appears evident that no person can claim to be- 
lieve in him as the true Messiah, and reject the 
teachings of this book. The unity of the Church 
will be advanced, as far as it is believed and obeyed 
by those claiming to look for his immediate return 
to judge the world. All will act according to their 
future condition in eternity. Amen. 






3?° 



